Kalikudi is a village situated in the Adipala Subdistrict, Cilacap Regency, Central Java. The village consists of seven hamlets, including Pejaten, Semingkir, Gunung Duren, and Peturusan. Kalikudi Village covers an area of 381 hectares, with about one-third of it being rice fields, and it is home to a population of 8,481 people, the majority of whom are rice farmers. Kalikudi is known as one of the rice granaries in the eastern part of Cilacap.
The origin legend of Kalikudi is closely connected to Eyang Ditakerta. The community believes that Eyang Ditakerta was the individual responsible for clearing the land of the present-day Kalikudi.
The story goes back to the Mataram era. A person named Rangga Taun, originally from Mataram, apprenticed under Kiai Pubasari, the guardian of Sekar Wijaya Kusuma on Nusakambangan Island. Rangga Taun later married the daughter of Kiai Purbasari. They had two sons, Cakra Praja and Rangga Kusuma. As they grew up, Rangga Kusuma married the daughter of Kiai Nayadipa, Demang Bunton, who later became the ancestor of Eyang Ditakerta. This Eyang was the one who cleared the land and established a humble dwelling in the Depok hamlet, which has now become Kalikudi.
The residents of Kalikudi are religiously diverse. The majority (5,600 people) practice Kejawen and firmly adhere to their customs. One of them stated, “We are Islamic, but not Muslim, as we do not follow religious law. Our ancestors have teachings that guide our descendants.”
Another group practices Islamic teachings, with many affiliating with Nahdlatul Ulama (NU). The relationship between those adhering to customs and those associated with NU can be competitive and sometimes tense, but differences are always resolved by reverting to the preserved customs and traditions.
The residents of Kalikudi have established an association called “Resik Kubur Rasa Sejati” (RKRS), which is active and followed by every resident, regardless of whether they follow Kejawen or are devout Muslims. The highest leader of RKRS is known as the “Bundele Adat.” In their spiritual activities, the “Bundele Adat” entrusts full authority to a “kunci” (key holder) assisted by two individuals, positioned at the right and left shoulders. This structure is permanent, and individuals within it pass down their positions to their direct descendants.
There are three fundamental principles for the order and sustainability of human life, which have been handed down through generations within this community: inner order, history, and outward conduct. These three principles must be followed and respected by each individual for peaceful and harmonious existence.
Inner order represents a basic spiritual structure possessed by every member of the association. It consists of several interconnected stages, projecting a holistic spiritual order. The function of inner order is carried out by members in the position of the right shoulder structure.
In the view of the people of Kalikudi, human history is meticulously structured, including the changes that occur. Present-day humans are actually following a structure formed through a lengthy process based on unique calculations rooted in Javanese numerology. This historical structure determines the direction of all human activities in the world.
This intricate structure is composed of indicators that humans possess, such as “pasaran” (market days), “mangsa” (seasons), and others. These indicators are interrelated and establish an order for organizing human life. The ability to connect these indicators forms the basic structure of the order of human life.
Outward conduct comprises the behaviors and actions that bind each resident of Kalikudi. It consists of two main behaviors known as “Punggahan” and “Pudunan.” “Punggahan” is a behavioral practice performed to prepare members of the association for the fasting month of Ramadan. “Punggahan,” often referred to as “nyadran” (the month of Sya’ban), involves a mass practice followed by association members. This involves a walking pilgrimage from Kalikudi to two significant locations, Daun Lumbung in Cilacap and Ki Bonokeling in Pakuncen, Jatilawang, Banyumas, which hold spiritual value for the community.
On the other hand, “Pudunan” is a mass behavior observed by the association after the fasting month of Ramadan. In simpler terms, “Pudunan” is the expression of gratitude by the community after a month of fasting. “Pudunan” takes place during the month of Shawwal and involves a walking pilgrimage along the same route as “Punggahan,” from Kalikudi to Daun Lumbung in Cilacap and Ki Bonokeling in Pekuncen, Jatilawang, Banyumas.
The primary spiritual behavior of the residents of Kalikudi is the “Resik Kubur” ritual (literally meaning “cleaning the graves”), which is conducted every Thursday (wage day) during the daytime and continued in the evening (Friday kliwon night) with the “Sungkeman” and “Setralan” rituals, followed by a communal discussion addressing current issues within the lives of the Kalikudi community. This ritual concludes with praise and shared prayers.
Thus, “Resik Kubur,” for the residents of Kalikudi, serves as a platform for transforming the morals and ethics of their ancestors into the present generation. Through spiritual practice, they aim to realize ethical and aesthetic behavior. (Adapted from “Adat Tradisi Anak Putu Kalikudi”).”
Translated from here.