Alfonsus Sutarno, Bartolomeus Samho, Oscar Yasunari

Constructing Human Integrity in the Perspective of Sunda Wiwitan Religious Ethics

Introduction

Constructing human integrity in the perspective of sunda wiwitan religious ethics. Explore human integrity from Sunda Wiwitan religious ethics in West Java. Discover "silih" principles: mutual protection, education, care, and love, offering relevant local wisdom for global society.

Abstract

This paper examines human integrity from the perspective of local religion of Sunda Wiwitan in Cigugur, Kuningan, West Java, Indonesia. We collected research data  using qualitative research strategies through in-depth interviews, participant  observation, and literature research. The complexity of humanity is explored and  internalized by various groups, including indigenous peoples. Human integrity occurs when there is unity between the physical and spiritual aspects. The physicaland spiritual aspects of a healthy and harmonious human being are a marker for humanity that is human (homo humanum) and even has a divine dimension (homo religious). The core of the construction of human integrity in the Sunda Wiwitan Religious Ethics is when there is an attitude of “silih”, or “saling”, i.e, reciprocated acts of kindness toward each other. This attitude is further described as an attitude or behavior of making each other fragrant or silih wangi. This means that humans (must) protect each other’s reputation and do well to others, and that they are motivated to eliminate each other’s weaknesses or shortcomings; humans show themutual behavior of silih asah (meaning that humans educate one another, are willing to share knowledge, understanding, and skills); humans show a mutual caring behavior or silih asuh (humans protect one another, give to each other, help each other in need and distress); humans love one another or showing the behavior of silih asih. This local wisdom related to Sunda Wiwitan humanism is increasingly relevant for today’s global society in reflecting on the meaning and essence of humanity. 

Review

This paper, "Constructing Human Integrity in the Perspective of Sunda Wiwitan Religious Ethics," presents a fascinating and timely exploration of human integrity from the unique vantage point of the indigenous Sunda Wiwitan religion in West Java, Indonesia. Employing a comprehensive qualitative research strategy that includes in-depth interviews, participant observation, and literature research, the authors shed light on a nuanced understanding of humanity. The core thesis that human integrity arises from the harmonious unity of physical and spiritual aspects, leading to a state of *homo humanum* and even *homo religious*, offers a profound contribution to ethical discourse, particularly by foregrounding the wisdom embedded in local and indigenous traditions. A significant strength of this work lies in its meticulous exposition of the "silih" concept, which serves as the foundational pillar of Sunda Wiwitan religious ethics. The abstract details this reciprocal kindness through specific behaviors: *silih wangi* (mutual protection of reputation and elimination of weaknesses), *silih asah* (mutual education and knowledge sharing), *silih asuh* (mutual protection, giving, and help), and *silih asih* (mutual love). This detailed breakdown not only clarifies the ethical framework but also highlights the depth and practicality of Sunda Wiwitan humanism. By thoroughly examining these indigenous terms and their interconnected meanings, the paper successfully demonstrates how such local wisdom provides a robust ethical system for fostering genuine human integrity and communal flourishing. While the abstract clearly articulates the ethical framework, a full paper would benefit from further contextualization and exploration of its contemporary relevance. Delving into the challenges faced by indigenous religions in maintaining these ethics amidst modernization and globalization, or how these principles are actively practiced and reinforced within the community, could significantly deepen the analysis. Additionally, a discussion comparing or contrasting Sunda Wiwitan's concept of integrity with Western or other Eastern philosophical and religious perspectives might further underscore its unique contributions. Nevertheless, this paper makes a vital contribution by bringing forth a rich, indigenous perspective on human integrity that holds considerable resonance for today's global society.

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