As part of the implementation of experiential learning, students in the Master’s Program in Anthropology at the Faculty of Humanities (FIB), UGM, conducted a field trip on Wednesday, June 17, 2026 to the Bonokeling Indigenous Community in Pekuncen Village, Jatilawang Subdistrict, Banyumas Regency, Central Java. This activity was a field component of the “Traditional Governance Systems” course taught by Dr. Sita Hidayah, M.A. The objective was to deepen students’ understanding of traditional governance practices, community management, and the dynamics of the relationship between traditional systems and formal government through an ethnographic approach.
The students were welcomed by Ki Soemitro, Chair of the Village Customary Council, and Pak Narso, Head of Pekuncen Village. The meeting served as a forum for dialogue on the history of the Bonokeling community, the structure of customary leadership, and the community’s close connection to their ancestors through the concept of anak-putu—a spiritual and genealogical bond that forms the foundation of both the identity and social system of the Bonokeling community. Ki Soemitro explained that the survival of the indigenous community depends not only on written rules but also on the moral adherence of all anak-putu to the values inherited from Kyai Bonokeling. This system has proven capable of preserving traditional governance across generations amid the tide of modernization.
In addition to discussions, the students observed the architecture of traditional houses, communal spatial arrangements, and the conduct of traditional rituals. These observations and discussions revealed that indigenous communities possess the capacity for effective collective governance without relying entirely on formal bureaucratic structures. The Village Head explained that the formal government and traditional institutions do not compete with one another but rather complement each other. Village development policies are always consulted with traditional institutions to preserve and respect sacred spaces and the community’s cultural values. Conversely, various internal community issues—such as family disputes, social conflicts, or violations of customary norms—are resolved through customary deliberation before resorting to state legal mechanisms.
The Bonokeling community is open to technology, such as cell phones, yet remains vigilant to ensure that the values of individualism and consumerism do not supplant the principles of collective living inherited from their ancestors. Amid the tide of globalization, they face various challenges, ranging from adapting to state administrative regulations to the pressure of cultural commercialization through the tourism industry. In response, Ki Soemitro explained that the Bonokeling community employs a strategy of cultural resistance through a process of prudent negotiation. They comply with state administrative requirements to ensure the civil rights of their citizens, while still preserving Kejawen spiritual practices and value systems in their daily lives. Furthermore, traditional institutions strictly limit the commercialization of rituals to ensure that the sacred nature of traditions does not degenerate into mere tourist spectacles.
This activity provides a learning experience that goes beyond classroom instruction. Through direct observation, dialogue, and reflection with the indigenous community, students gain a more comprehensive understanding of traditional governance practices as a living, dynamic social system that continually adapts to the changing times.
Author: Dewi Widyastuti
