Ujung Kulon, a national park on the western tip of Java, is renowned for its rich biodiversity and historical significance. Its establishment dates back to the Dutch East Indies era, spearheaded by the pioneering work of Frederick Wilhelm Junghuhn, a German botanist. His extensive studies and travel reports published in 1846 captivated European scientists, fostering a wave of research interest in Ujung Kulon. Among these scientists was Sijfert Hendrik Koorders, who passionately advocated for the conservation of the Javan rhinoceros, ultimately leading to the creation of the Dutch East Indies Nature Protection Society in 1912. Koorders’ efforts culminated in the official designation of Ujung Kulon and Panaitan Island as natural monuments in 1921.
Beyond its ecological treasures, Ujung Kulon holds a deep
historical and cultural legacy, particularly centered on Panaitan Island. This
island, also known as Sanghyang Mahapawitra, is steeped in legends and
historical significance. Its strategic location in the Sunda Strait made it a
crucial hub for international maritime routes, fostering a vibrant civilization
long before it became a conservation area.
Archaeological evidence on Panaitan Island points to its
significance dating back to the Sunda Kingdom (9th to 16th centuries AD) and
possibly earlier. The island is home to two remarkable Hindu statues, the
Ganesha and Shiva statues, discovered on Mount Raksa. First reported in 1894 by
Raden Adipati Koesoemaningrat, these statues gained scholarly attention in the
1970s. Research led by Padjadjaran University in 1977 unearthed additional
artifacts, including a Polynesian-type statue, underscoring the island’s
diverse cultural influences.
The Ganesha and Shiva statues stand out for their unique
iconography. As noted by Agus A. Munandar, these statues deviate from
conventional sculptural norms, blending megalithic and early Hindu-Buddhist art
styles influenced by the Gupta Dynasty of India in the 7th century AD. This
fusion suggests that Panaitan’s statues are among Java’s oldest Hindu
artifacts, alongside significant finds in Batang and Cibuaya.
Panaitan Island’s significance extends to its role as a
religious and scholarly center. Dani Sunjana posits that Mount Raksa was a
sacred site for worship and a scriptorium, supported by references in the
Bujangga Manik manuscript, which lists sacred Sunda mountains, including
Panaitan. Other manuscripts, such as Carita Raden Jayakeling and Tutur Bwana,
confirm the island as a residence for revered teachers and a sacred site
established by deities at the world’s creation. One notable manuscript produced
on the island is Sanghyang Sasana Mahaguru, an Old Sundanese-Javanese text that
offers didactic religious teachings and venerates Ganesha as the patron deity
of knowledge.
The island’s historical narrative continued into the
Islamic-Colonial period, albeit with decreasing clarity. The Sajarah Banten
manuscript highlights the connection between Panaitan’s and Pulosari’s monastic
communities, both of which pledged allegiance to Maulana Hasanudin during his
16th-century political consolidation of Banten. Over time, some monks converted
to Islam or left the island, as evidenced by English sailor James Cook’s 1667
account of a Muslim Sundanese community on Panaitan.
By the 19th century, Panaitan Island’s population had
relocated to Peucang Island, accelerated by events such as the road
construction expedition under H.W. Daendels and the catastrophic eruption of
Mount Krakatoa in 1883.
Today, Ujung Kulon and Panaitan Island stand as testaments
to Indonesia’s rich ecological and cultural heritage. Their conservation not
only protects unique wildlife, such as the critically endangered Javan
rhinoceros, but also preserves the historical narratives that have shaped this
remarkable region.
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