B I O D I V E R S IT A S ISSN: 1412-033X

Volume 17, Number 1, April 2016 E-ISSN: 2085-4722

Pages: 154-161 DOI: 10.13057/biodiv/d170123

Karangwangi people’s (South Cianjur, West Java, Indonesia) local

knowledge of species, forest utilization and wildlife conservation

RUHYAT PARTASASMITA1,♥, JOHAN ISKANDAR1,2, NICHOLAS MALONE3

1
Biology Postgraduate Program, Department of Biology, Faculty of Mathematics and Natural Sciences, University of Padjadjaran. Jl. Raya Bandung-
Sumedang Km 21, Jatinangor, Sumedang 45363, West Java, Indonesia. Tel. +62-22-7796412 ext. 104. Fax. +62-22-7794545. E-mail:
[email protected]
2
Postgraduate Environmental Science Program, University of Padjadjaran. Jl. Sekeloa, Bandung 45363, West Java. Indonesia
3
Department of Anthropology, University of Auckland, Levels 7 and 8, Human Sciences Building, 10 Symonds Street, Central Business District,
Auckland 1010, New Zealand

Manuscript received: 31 August 2015. Revision accepted: xxx May 2015.

Abstract. Partasasmita R, Iskandar J. Malone N. 2015. Karangwangi people’s (South Cianjur, West Java, Indonesia) local knowledge
of species, forest utilization and wildlife conservation. Biodiversitas 17: 154-161. In the past, many West Javan Villages had a high
diversity of wildlife. Nowadays, however, the diversity of wildlife in these villages has tended to decrease rapidly. This is caused by
many factors, including the loss or destruction of wildlife habitat destruction, intensive use of pesticides in the agricultural sector, and
illegal hunting. Animal hunting is typically undertaken by villagers for various purposes, such as to fulfill household meet consumption,
as well as for the capture and trading of pets. Traditionally, the use of wildlife by the Sundanese people of West Java is influenced by
corpus (local knowledge) and cosmos (beliefs). As a result, the wild animals have been utilized within a sustainable system that enables
wildlife conservation. Today, however, a lot of traditional knowledge or local knowledge of wildlife has eroded. This paper elucidates
local knowledge of Karangwangi villagers of Subdstrict of Cidaun, District of Cianjur, Province of West Java, Indonesia on various
species, utilization, and the conservation of wildlife. Methods used in this study are a combination of qualitative and quantitative
techniques based on an ethnozoological approach. The result of study shows that the respondents recognize at least 45 species of
wildlife consisting of 15 mammalian species, 21 species of Aves, and 9 species of herpetofauna. Based on the perception of respondents,
those wildlife species have various socio-economic and cultural saliences (eg. household meat consumption, pets, trading, and appearing
in mythology), as well as various ecological functions (e.g., crop pests, pest controls, and seed dispersal). Some cultural myths related
with wildlife have been recorded and partly determine the utilization of wildlife by village people.

Keywords: Animal conservation, animal function, ethno-zoology, local knowledge, myth

INTRODUCTION been widely discussed by many scholars (Ellen and Haris

2000). In the course of the 1990s, a major development was
Indonesia is distinctive because it has a large number of the growing recognition that one emergent property of
islands and extremely high-levels of both biological and ecosystems is that significant human presence and human
cultural diversity. In terms of biodiversity, more than 720 resource use over time forms a biocultural system-a system
species of mammals, 1,599 species of birds, 723 species of jointly shaped by biological and cultural dynamics.
reptiles, 385 species of amphibians, and 1,248 species of Moreover, this in turn lead to the realization that local
fish have been recorded (Sutrisno et al. 2014). Meanwhile, ecological knowledge, beliefs and practice have much to
regarding cultural diversity, Indonesia has more than 30 contribute to the conservation of biodiversity as well as to
ethnic groups with 655 mother languages. Indonesia ranks sustainable use of natural resources (Carlson and Maffi
second of the total 25 countries in the world (after Papua 2004). Based on this concept, some empirical examples can
New Guinea with 847 mother languages) with respect to its be provided in Indonesia and other countries. For example,
endemic local languages (Maffi 1999). an ethnobiological study of local rice varieties of swidden
Historically, various ethnic groups in the world, cultivation (huma) undertaken by Iskandar and Ellen
including Indonesian ethnic groups had temporally deep, (1999) revealed that at least 89 local rice varieties of the
close relationships with wildlife (cf Jorgensen 1998, swidden system (huma) have traditionally been conserved
Iskandar 2012). Various wildlife, including mollusks, fish, by Orang Baduy through local knowledge and beliefs. In
amphibians, reptiles, birds, and mammals have some socio- addition, culturally, the Tengger people abstain from
economic and cultural functions (Alves 2012). killing animals, and they consume more vegetables, whole
In the past, village people utilized various wildlife grain varieties, canna, taro, and cassava. Catapult tool was
species (praxis) which is strongly embedded by corpus banned because it can kill birds (Batoro et al. 2012).
(knowledge) and cosmos (beliefs) (see Toledo 2000, Another example, the Iban community in Sarawak has
Carlson and Maffi 2004). Local knowledge, indigenous traditionally prohibited hunting some animals, such as
knowledge, and traditional ecological knowledge have gibbon (Hylobates spp.), barking deer (Muticus muntjak),
 PARTASASMITA et al. – Ethnozoology of wildlife in Karangwangi, West Java 155

crocodile (Crocodiulus porous) and brahminy kite sea- socio-economic and ecological, including wildlife
eagle (Haliastur indus) due to their belief that animals conservation based on the local people’s mythology
consider as sacred animals (Horowitz 1998). As a result system.
those animal species have been traditionally conserved by
the local community.
Nowadays, however, the utilization of wildlife by many MATERIALS AND METHODS
ethnic groups in Indonesian villages, including the
Sundanese villages, is determined by economic factors Study area
instead of being based on local knowledge and cosmos. In Geographically, the study area, Village of Karangwangi
other worlds, the sustainable use by local people or village lies between 7° 25'-7° 30' S and 107° 23'-107° 25' E.
people, based on local knowledge and beliefs, has tended to Administratively, this village belongs to Sub-district
erode due to various factors including rapid cultural and (kecamatan) of Cidaun, District (kabupaten) of Cianjur,
socio-economic change. Moreover, various species of wild Province (propinsi) of West Java, Indonesia. The location
animals are freely and intensively hunted by many people of Karangwangi is approximately 120 km from the city of
for various purposes, including meet consumption, pet Bandung and approximately 70 km from the city of
animal, and trading. The hunting of animals by local people Cianjur. To reach this area by vehicle requires a travel time
out of economic necessity ignores some of the ecological of 5-6 hours from Bandung and approximately 3-4 hours
benefits of wildlife (Alves and Souto 2015). Consequently, from Cianjur. Karangwangi Village is a relative remote
the diversity of wild animals has tended to decrease. In area lies near the south coast of the Indian Ocean. The
addition, destruction or loss of animal habitats and village is directly bordered by the nature conservation area
intensive use of pesticide in agriculture have caused of Bojonglarang Jayanti Natural Reserve. The north
additional decreases of wildlife diversity. borders Cimaragang Village, extending east to Garut, and
Based on ecological history, it has been recorded that west to the Village of Cidamar. The southern boundary is
some animals species became rare or extinct in local areas the Indian Ocean. The most common livelihood of the
in Indonesia in the last few decades. For example, the Karangwangi people is recorded as subsistence farmers.
Javan tiger (Panthera tigris sondaica) disappeared in Java Geographical location facilitates the development of the
in the 1980s (Whitten et al. 1999). Similarly, the Javanese agricultural sector. Aproximately 2,000 hectares of land-
lapwing (Vanellus macropterus, trulek jawa) was use type in the Village of Karangwangi is recorded as the
considered extinct in Java since the 1940s (Mackinnon et rain-fed agricultural land (Figure 1).
al. 1992). In addition, in 1991 the straw-headed bulbul
(Pycnonotus zeylanicus) had been still found in Pananjung- Procedure
Pangandaran Natural Reserves, but in 2005 have The method used in this study is a combination of
disappeared from this area (Partasasmita 2015). Similar qualitative and quantitative, which is based on study
events could likely be occurring in other places, especially ethnozoological or biological approach (cf. Martin 1995;
in non-conservation areas. Newing et al. 2011; Iskandar 2012). Quantitative methods
In the past, the Village of Karangwangi, Sub-district of were used in the form of a structured interview using a
Cidaun, District of Cianjur, West Java had a rich diversity questionnaire for 91 respondents. Selection of respondents
of animal species, due to the large size of forested wildlife was using simple random technique determined by the
habitats found in this village. In addition, in the formula of Lynch et al. (1974). Some techniques of
neighboring village areas, the government establishes the collecting qualitative data were applied, namely
nature conservation area of Bojonglarang Jayanti. Today, observation and interviews. Additionally, we observed the
however, the wildlife diversity of Karangwangi Village is diversity of wildlife in the surrounding villages and forests
in decline due to many factors, such as the reduction of of Bojonglarang Jayanti Natural Reserve. Meanwhile, in-
forests from conversion to other land use types, such as depth interviews with informants was purposively selected
settlements and agricultural areas. In addition, socio- informants via snowball sampling, with attention to a
economic and cultural local people have rapidly changed diversity of informants was undertaken. Informants include
due to the construction of a new road to connect the village wildlife hunters, informal community leaders, and the
area with the urban area of Cianjur and Bandung. As a formal village leader and his staff.
result, an ethnozoological study to understand the
utilization and conservation of wildlife by Karangwangi Data analysis
people is considered to be important. Hopefully, results of The qualitative data were analyzed by means of cross-
this study will provide information in relation to changes of checking, summarizing, synthesizing, and narrated by
the diversity of genetics, species, ecosystems, erosion, and descriptive analysis. Meanwhile, quantitative data from
utilization as a result of cultural changes, and progress interviews with respondents was tabulated by simple
practical information on the interlinked relationships within statistic, namely by calculated percentages of respondent
ecosystems (Rambo 1983). In this study, we focus on local reply, and narrated by descriptive analysis (Newing et al.
knowledge of wildlife, specifically: (i) local knowledge on 2011).
the various wildlife species in this area; and (ii) the
people’s perception of wildlife functions, both cultural/
156 B I O D I V E R S IT A S 17 (1): 154-161, April 2016

Figure 1. Research location, Karangwangi Village, Cianjur District, West Java, Indonesia

RESULTS AND DISCUSSION pinnata (Wurmb) Merr), but if biul go into the village they
will steal chickens and eat them.
The local knowledge on diversity of wild animals Karangwangi people have knowledge or familiarity
The respondents of Karangwangi community recognize with birds. For example, based on interview with
many wildlife species present in the environment both in respondents, it showed that 89.0% of respondents
the forest and around the settlement or hamlet (kampung). recognize several different bird species. One bird that is
As many as 15 species of mammals, 21 species of birds, predominantly known by the respondents is the eagle
and 9 species of herpetofauna are known to the people (18.7%). The eagle easy to remember by respondents
(Table 1). The people are able to distinguish wildlife because the eagle is a large-sized bird, and can be
species based on morphological characters, habitats, and distinguished by the clear color. Respondents recognize
ecological role. Based on interviews with 91 respondents, two types of eagles in the area of the village of
we found that 100% of the respondents know that species Karangwangi. The first type is a black eagle or so-called
of wildlife are in the forest, and 88% of respondents know ordinary heulang (Ictinaetus malayensis) and the second
the pig (wild boar, Sus scrova) as the wildlife, while only type is the white-bellied sea eagle or called as heulang
1.1% could distinguish between biul and careuh; both are bodas (Haliaeetus leucogaster). Black eagles nest in tall
Asian palm civet (Paradoxurus hermaproditus). forest trees. Like the white-bellied sea eagle, they are
Interviews revealed that many people commonly active during the day. White-bellied sea eagle has a
consider the wild boar to be a pest due to frequently characteristic white feather. Food of white-bellied sea eagle
entering villages and agricultural land causing damage to is namely fish. In addition, the respondents generally
crops. In addition, people are able to describe the understand about the nesting location of white-bellied sea
characteristics of wild boar that become pests as having a eagle, i.e. around the forested edge of the nature reserve
body length of about 1-1.5 meters and weighing up to 80 near beach.
kg as adults. Moreover, based on respondent knowledge However, people know the birds are believed to be
that wild boar body size is considered to be smaller in related and considered mystical, but seem unable to
females than in males. The wild boar has grayish black describe this clearly (Table 1). For example, bird species
hair, with some brown or reddish hair covering their which are strongly related with mythology are recognized
bodies. Although the Village of Karangwangi is as Loklok bird. The bird is considered the most mysterious
mountainous, wild boar are recognized as one of animals bird, so nobody knows the precise species of the original
with a very quick running ability. form of this bird. But people believe in its existence and
In addition, the respondents have accurate perception in encounters are believed to be sightings of supernatural
identifying several other species of wildlife, such as biul beings. Loklok can be transformed into various forms of
and careuh, although there are characteristic distinctions as birds like the peacock, changeable hawk-eagle (Nisaetus
noted in the description received from the respondents; cirrhatus), hawks, crows and ayam brontok (Bangkok
approximately 98.9% of respondents believed that biul and chicken, Gallus gallus domesticus). These birds are named
careuh are considered as animals. Biul has a characteristic with loklok because it has the sound hired as similar to lok-
reddish gray, while careuh is the mottled gray and black. lok-lok. These birds are believed to bring misfortune or
Careuh sometimes eat fruit or sugar palm fruit (Arenga pain when his voice is heard in the village. As a result
 PARTASASMITA et al. – Ethnozoology of wildlife in Karangwangi, West Java 157

culturally, the people are prohibited to hunt or kill this bird. on it skin texture or as scabies (budug). The last type of the
This bird has been traditionally conserved by local people. frog is the well-known ‘Common tree frog’ or bancet kole.
As a result, this kind of the traditional conservation has
tended more effective compared to that of the Local people’s perceptions on wildlife based upon
governmental formal conservation (see Maffi 2004; ecological and socio-economic functions
Iskandar 2012). People’s perceptions of wildlife are strongly influenced
Our results indicate that 90.1% of respondents by the local culture. In general, studies of ethnozoology
recognized the different types of herpetofauna as wildlife. have revealed that many indigenous peoples’ beliefs are
The herpetofauna that is most well-known to people related to the use of animals, such as animals being used
(23.2%) is an Indo-Chinese rat snake (oray sawah, Ptyas for traditional medicine as culturally practiced by the
korros), while the lowest was only 1.2% recognition of the Malay and the Kubu community (Maryanto et al. 1993) and
tokay gecko (toke, Gekko gecko). This is because this used as food and ritual of Tengger community (Baroto et
animal is often found when people go to the fields. al. 2012). Like the Malay, Kubu and Tengger communities,
According to the respondents of Karangwangi, snake various animals have also played an important role for the
habitats are rice paddies. Snake scales of Indo-Chinese rat community of Karangwangi Village, West Java.
snake are recognized as black and white. The main prey Based on information from the respondents, in terms of
item of this snake is frogs. This snake commonly nests in the functions, the wild animals can be grouped into three
the holes of moist soil. The length is approximately 30-40 categories, namely: (i) wildlife that play a role in ecological
cm and is not venomous. The Indo-Chinese rat snake is functions (e.g., seed dispersal, pest control, pest); (ii)
active at night. wildlife that play a role in social-cultural functions (e.g.,
Although very few respondents who knew the tokay mystical, animals for ritual, a sign of the change of
gecko categorized them as wild animals, respondents of seasons); and (iii) wild animals that play an important role
Karangwangi community who knew this animal can in the economic functioning of the community (e.g., food,
describe clearly the tokay gecko (Gekko gecko). According traditional medicine, souvenirs) (Table 1; Figure 2.C).
to the respondents, a gecko is a reptile that slithers like a The main source of livelihood of Karangwangi
lizard. They have a size greater than lizards and have a gray community is agriculture, so the presence of gardens
color with slightly bluish skin with little red spots. Gecko is (kebun) and perennial mixed-garden (talun) be important
active at night and prey on small insects. Geckos prefer a for fulfill daily household need of the community.
special kind of habitat in trees of the forest, but the gecko Therefore, any damage of garden crops caused by wildlife
can also be found in the houses of village people. Gecko can be considered as pests. The existence of these pests
vocalizations are pretty typical, with a very loud call that eliminated by various means such as by way of being
sounds like gecko repeated several times. Geckos are hunted, killed with a knife or poisoned by using chemical
commonly captured and sold for use as traditional, toxic. Most pest animals have resided in the forest of nature
medicinal materials. conservation of Bojonglarang Jayanti. However, when the
Respondent knowledge on amphibians revealed that animal food supply has reduced in the forest and then
12.1% recognize the various species of amphibian as wildlife have also attacked the crop gardens of the villagers
wildlife. According to the respondents, there are three types for foraging.
of frogs. Firstly it is recognized that there are rice frogs or Some wildlife has been considered an important role in
bancet (Fejervarya limnonectes). Secondly, there is budug the ecological, social and economic function for
frog that respondents often call it as bangkong korodok community of Karangwangi Village includes:
(Bufo melanotictus). Naming bangkong korodok is based

B C

Figure 2. Wildlife species in Karangwangi Village, West Java, Indonesia: A. Wild boar in Bojonglarang Jayanti natural reservation; B.
Cave swiftlet on swiftlet house; C. Wing feathers of White-bellied sea eagle-flesh removed to be eaten and wings for trading
158 B I O D I V E R S IT A S 17 (1): 154-161, April 2016

Tabel 1. Various wildlife recorded in the Village of Karangwangi, West Java, Indonesia

Local name in Perception of respondents on wildlife

Sundanese English name Scientific name Social
Ecological function Economic function
(Vernacular) function

Mamalia
Bagong/Jadok Wild boar Sus scrofa Pest Myths
Muka Sunda slow loris Nyticebus caucang* Myths
Monyet Crab-eating macaque Macaca fascicularis Pest Traditional medicine
Lutung Javan lutung Trachypithecus auratus* Pest Myths Traditional medicine
Biul Asian palm civet Paradoxurus hermaphroditus Pest
Careuh Asian palm civet Paradoxurus hermaphroditus Seed dispersal
Meong congkok Leopard cat Prionailurus bengalensis Pest
Sero Oriental small-clawed otter Amblonyx cinerea Pest
Tikus Rat Rattus rattus Pest
Codot Reusettus Reusettus amplexicaudatus Seed dispersal
Kalong Large flying fox Pteropus vampirus Seed dispersal
Landak Porcupine Histryx javanica* Myths Trading, traditional medicine
Peusing Pangolin Manis javanica* Myths Trading, traditional medicine
Kancil Java mouse-dee Tragulus javanicus*
Mencek Indian muntjac Muntiacus muntjak* Meat for food consumption

Aves
Heulang Black eagle Ictinaetus malayensis* Pest control
Heulang bodas White-bellied sea eagle Haliaeetus leucogaster* Pest control
Toed Long-tailed shrike Lanius schach Pest control/ seed dispersal Trading
Cikblek Bar-winged prinia Prinia familiaris Pest control/ seed dispersal Sale
Anis Orange-headed thrush Zoothera citrina Pest control/ seed dispersal Sale
Ungkut-ungkut Coppersmith barbet Megalaima haemachepala Pest control/ seed dispersal Sale
Perenjak Common tailorbird Orthotomus sutorius Pest control/ seed dispersal Sale
Piit Javan munia Lonchura leucogastroides Pest
Peking Scaly-breasted munia Lonchura punctulata Pest
Srigunting Black drongo Dicrurus macrocercus Pest control
Tikukur Spotted dove Streptopelia chinensis Pest Trading, traditional medicine
Perkutut Zebra dove Geopelia striata) Pest Trading, traditional medicine
Ekek Red-breasted parakeet Psittacula alexandri Pest control/ seed dispersal
Wallet Cave swiftlet Collocalia linchi Pest control Nest for trading
Caladi Fulvous-breasted woodpecker Dendrocopos macei Pest insect control -
Cakakak Javan kingfisher Halcyon cyanoventris* Pest -
Cangehgar Red jungle fowl Galus galus varius Seed dispersal
Bueuk Barn owl birds Tyto alba javanica Myths
Uncuing Rusty-breasted cuckoo Cacomantis sepulcralis Myths
Gagak Jungle crow Corvus macrorhynchos Myths
Loklok Unidentified Myths

Herpetofauna
Ular sanca Indian python Pithon morulus* Pest
Oray sendok King kobra Ophiophagus hannah Pest control Trading
Oray sawah Indo-Chinese rat snake Ptyas korros Pest control
Oray sapi Radiated ratsnake Coelognathus radiate Pest control
Oray kisi Striped keelback Xenochrophis vittatus Pest control
Oray kawat Brahminy blind snake Ramphotyphlops braminus Pest control
Toke Tokay gecko Gekko gecko Pest control Trading, traditional medicine
Bancet Common pond frog Fejervarya limnonectes Pest control For food consumption
Bancet kole Common tree frog Polypedates leucomystax Pest control
Bangkong Javanese toad Bufo melanosticus Pest control
Note: *) Protected animal in Indonesia based on UU No.5, 1990 and PP.27, 1999 (Noerdjito and Muryanto 2001). Source: interview
with informants and field observations (2015)

Wild boar (Sus scrofa) is popularly known as animal tubers, cassava and other crops. Because the wild boar has
crop pest in the agriculture of the Karangwangi community attacked food crops of plantation and agricultural area, it
(F = 21.067; α = 0.05). This animal usually attack legumes, has considered as animal pest. The wild boar has frequently
 PARTASASMITA et al. – Ethnozoology of wildlife in Karangwangi, West Java 159

come to agricultural areas due to limitation of her habitat in respondents mentioned also that civet (Biul) is considered
the nature conservation forest of Bojonglarang Jayanti. In as chicken predator in the village (F = 7.115; α = 0.05)
addition, the village garden areas are directed adjacent to Orange-headed thrush or anis (Zoothera citrina) is
the nature conservation forest area (Figure 1). Pig is also recognized as a bird which has various foods, such as grain,
known as one of hunting animals for the local and non- insect and other invertebrates. As a result, this bird is
local communities. For example, rural communities of considered as beneficial bird due to helping in spreading
Cimarel Village of West Bandung district have frequently the plant seeds and pest control. In contrast, however, the
undertaken pig hunting (Ind.: berburu babi) in the forest villagers of Karangwangi hunt the orange-headed thrush
(PLN-LPPM Unpad 2014). Indeed, bearded pig (Sus for bird trading in urban bird markets. The bird has been
barbatus) has been the most abundant mammals species intensively hunted by local people due to has high demand
caught by Penan and Kenyah who reside in Long Peliran, for pet animal and popularly as bird keeping in the cages
Kalimantan and contributing of all catches and 91% of all and has been intensively involved in the contest bird song
edible meat yielded during the study period (Puri 1997). in a regular time in urban area, conducted in weekly, three
Moreover, according to the respondents of Karangwangi monthly and annually, for the level of local, regional and
community, pig was considered as a mythical animal in the national event, respectively. As a result, this bird has a high
past time. Pig was considered old animal can turn into very economic price and popularly trading in the urban bird
creepy animals, attacking and eating livestock of village markets (Iskandar and Iskandar 2015). Orange-headed
community. Based on one of village elder informants of the thrush is usually sold in the village with price between Rp
Karangwangi villagers mentioned that the myths associated 800,000 and Rp 2,000,000. The price of this bird will
with wild boar commonly called ragujik. Recorded 62% of increase more than two or three times, if it is sold in the
respondents of Karangwangi Village community urban bird markets. This bird is often found in the forest.
mentioned that they knew the myth of the wild boar and The local people of the Karangwangi catch also white-
38% did not know the myth of the wild boar. Ragujik pig bellied sea eagle which taken flesh to be eaten and wings
boar is a large, old, and be able to dig soil with deep for trading. In addition, nest of cave swiftlet is traded by
enough. The pig stays in the cave, where people find the the community (Figure 1). Some people of the
bones of wild boar. Respondents suspect that consuming Karangwangi have involved in hunting animals and ignore
wild boar is a pig ragujik. some of the ecological benefits of wildlife because by
Crab-eating macaque (Macaca fascicularis) and Javan trading wild animals people will get money which is
langur or lutung (Trachypithecus auratus) are considered as needed for economic household income (cf. Alves and
pests, hunted for disrupting or damaging crops of Souto 2015).
Karangwangi Village community. Based on the Bat (Pteropus vampirus) is recognized live in groups in
respondents they believe that monkey is considered as a and out of their nests at dusk to search for food at the night.
pest (F = 13.853; α = 0.05), whereas the Javan langur Various fruits, especially sweet fruits and ripe, such as
considered by little a number of respondents as not pests (F soursop and papaya are usually eaten by bats. Bats nesting
= 0.594; α = 0.05). Hunting monkeys and langurs is done is commonly found in large trees or caves in the forest.
by shot. Apart from being a pest, monkeys and langurs are Based on interview, most respondents know that bats are
hunted which its meat are culturally used for traditional recognized as animal seed dispersal function. Seeds are
medicine, particularly for an asthma medication medicine. usually dispersed when bats eat irregularly scattered so that
Not all wild animals that went into the gardens of the the seeds of the fruit they eat fall. In addition, bat is
village community are considered as pest. But some of culturally used as an asthma drug medicine.
them are considered as beneficial animals for the village Cobra (Ophiophagus hannah) is considered by
community. For example, the groups of migration respondents as dangerous animal but they also realized that
butterflies which regularly move from west to south are the cobra has a function as pest predator or a pest
usually used as an indicator of seasonal change and can be controller. In addition, some respondents culturally use
used as agricultural calendar to start planting crops in the cobra as drugs, including asthma, diabetes and liver
agriculture area. disease. In order to trading cobra, special a middleman is
Asian palm civet or careuh (Paradoxurus found in the Village of Karangwangi.
harmaproditus) is recognized as a fruit-eating animals or Porcupine (Hystryx javanica) is often sought for their
palm seed eating. According to the respondents, civet in meat because it is believed to be useful as a drug. Based on
one hand is considered as pest, but on the other hand has respondent perception porcupine usually takes 40 kinds of
the advantage of spreading seed plants including seeds of leaves in one day. Therefore, the respondents hunt
kawung or arenga palm seed (Arenga pinnata (Wurmb) porcupine to take 40 leaves that have been eaten by
Merr). Careuh can spread arenga palm seeds by eating the porcupine is still stored in their stomach. Some people
seeds and then released back through her feces. The believe the leaves that have been eaten by porcupine can
droppings palm seeds then grow became palm trees. cure liver disease, diabetes and asthma. Like Karangwangi
According to respondents mentioned that most arenga palm community, the Malay community and Kubu community
trees grown in the Karangwangi Village have also utilize porcupine which is used as traditional medicine
predominantly been assisted by civet through seed (Maryanto et al. 1993). Similarly, rural communities of
dispersal of her feces. Because, the arenga palm seeds that East Kalimantan and Java believe that porcupine meat is
grown by people have rarely succeeded. However, the
160 B I O D I V E R S IT A S 17 (1): 154-161, April 2016

culturally used as traditional medicine that has medicinal beneficial animal due to controlling crop pest, particularly
properties value (Putra et al. 2008). rat. Some respondents also believed that when the barn owl
Pangolin or peusing (Manis javanica), considered as sound is heard in the village, people suspect it is indicated
recorded as one of the protected animals in Indonesia and that in the village will be found a woman pregnant without
also protected internationally. According to the husband. This perception is predominantly found in many
International Union for Conservation of Nature (IUCN) places of Sundanese village (Iskandar 2012). Another sign
pangolin is categorized as Endangered Species, as well as is when the barn owl sounds mean there are spirits around
listed in Appendix II of Convention on International Trade him and an omen of death. The presumption of the
in Endangered Species of the Wild Fauna and Flora population against the messenger, and is associated with
(CITES) (Soehartono and Mardiastuti 2003). Empirically, the occult into a separate spiritual values are developed
however, pangolin is usually hunted by villagers of within the Sundanese community (cf. Tidemann and Gosler
Karangwangi to eat meat and scales used for trading. The 2010). Presumption or spiritual value becomes effective in
scales of one individual of pangolin have price of Rp. order to protect the Tyto alba which is strongly embedded
5,000, whereas a kg of pangolin is valued up to Rp. 200, by culture (Soemarwoto 2004). Partasasmita et al. (2015)
000. Pangolin is required a special technique for say that this perception is different from that of people who
slaughtering. Before slaughtering, pangolin tongue should reside around the campus of Padjadjaran University at
be pulled out; it is undertaken so that the pangolins quickly Jatinangor, Sumedang. Understanding of the population
intervening die. Pangolin skin is culturally used as a about the existence of a barn owl as a highly mystical and
treatment for skin diseases. This tradition similar that of sinister cannot be separated. Stories that often arise when
practiced by the Malay and Kubu community, anteaters are talking about barn owl including; barn owl birds are being
culturally hunted for traditional medicine (Maryanto et al. sounded indicating the bird is being ridden by a demon; if
1994). Based on the respondent perception, body part of there is the sound of birds, the hearing was lying then he
wild animals, such as pangolin is believed to be an antidote should face down, otherwise it will stomach pain; barn owl
for certain diseases by the people of China, especially the birds often come out on Friday night because the devil is
scales and meat (Novriyanti 2010). In addition, some rural often out at night; If a barn owl bird continue to speak for
people of East Kalimantan believe that pangolin can be several days in a house resident, then one of the family
used as a tonic and food (Putra et al. 2008). members in the house will die or sick. Unlike to the
Sunda slow loris (Nycticebus caucang), recorded as perception of the population, one of the scientific evidence
protected animal both in national and international based relating to barn owl story as news carriers of disease or
on the IUCN category Endangered Species, as well as death in the population, caused by the bacterium
listed in Appendix I of CITES (Soerhartono and Salmonella sp., not merely because of the presence of
Mardiastuti 2003). The Sunda slow loris usually eats fruit birds. Barn owl pellets or bird droppings that contain the
and insects. Therefore, this animal is considered as seed bacteria Salmonella sp., can infect humans and cause
dispersal and pest control. In addition, the Sunda slow loris salmonellosis symptoms are gastroenteritis (Masniari et al.
has been known as mystical value in society. Like other 2005)
ethnic Sundanese groups, the Sunda slow loris has been Rusty-breasted cuckoo (Cacomantis spulclaris) is
mythicized as associated with bad luck. Blood dripped of considered mysterious uncuing mindless and just heard his
this animal on the ground face is strictly prohibited. Land voice has always been associated with mystical events or a
affected by blood drop of Sunda slow loris will suffers catastrophe. The voice of uncuing means signifies the
from drought. As a result, blood from the Sunda slow loris existence of death or the person who will be sick. In
has been frightening. Anyone who kills this animal, then addition, voice of uncuing indicated as often associated
the people who live near the site of the slaughter would birds always seized with unseen spirits.
become seriously ill, even up to 40 homes. Position Jungle crow (Corpus macrorhynchos) also believed by
slaughter advance also determine where misfortune will respondents that if this bird voice all the time in the village,
fall. For example, if the slaughter faces at east, people in it is indicated to bring bad luck or will be found to pass
the west will be affected by bad luck, and vice versa. In away person in the village. If the crows perched on the
addition, this animal is also believed to be a tool or capital house means indicate the house was in the “send” something
used by herbalists. Narrated by speakers on the practice of in the form of witchcraft or other occult sciences.
using bone shaman nosy advanced for their efforts. The In conclusion, based on this study it can be concluded
bones were planted sector in the village to make a village that: (i) the respondents of the Karangwangi community
the hospital. When people are sick they will be treated to have recognized at least 45 species wildlife consisting of
the psychic and then the shaman would heal. Similarly, the 15 mammalian species, 21 species of Aves, and 9 species
village people of upper Cisokan believed that disturbing the of herpetofauna. Unlike biological classification (etic), the
Sunda slow loris will get this tradition is also found in the folk classification of the Karangwangi community (emic),
village community unlucky live (PLN-LPPM Unpad 2014). the wildlife can be classified as color, voice, habitat, and
As a result this animal was culturally protected by local role in the ecosystem; and (ii) based on the perceptions of
community, particularly in the past. the respondents, various wildlife of the Karangwangi have
Barn owls or bueuk or koreak (Tyto alba) is known by various socio-economic and cultural, ecological functions,
residents as the animals come out at night (nocturnal), including: household meat consumption, for keeping as
eating meats, such as snakes and rats, so it is considered as pets, pest control, and seed dispersal. Some cultural myths
 PARTASASMITA et al. – Ethnozoology of wildlife in Karangwangi, West Java 161

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