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Cikondang village administratively located in the area of Lamajang village , Pangalengan District, Bandung Regency. Cikondang ward borders with Cikalong village and Cipinang village (Cimaung District) to the north, Pulosari village in the south, with Tribakti Mulya village in the east, and Sukamaju village in the west.

The distance from Bandung to this Cikondang Tradition Village is around 38 Kilometers, while from the central of Pangalengan district is about 11 Kilometers.

From the city of Bandung to the south through the Banjaran District and Cimaung District. The distance from Bandung-Pangalengan street which are in the Cibiana village to Cikondang Tradition Village is one kilometer. Cikondang name for this traditional area can be traced through the footprint of history, philosophy and physical evidence. Previously, this area was a fountain with the large trees called Kondang. Finally the old people call this place with Cikondang or Cikondang village.

The name was a combination of water sources and Kondang tree; Ci stands for the word comes from cai means water (water source), while Kondang is the name of the tree. Elders from Cikondang Village, Abah Ilin Dasyah said, that the villagers of Cikondang village believe karuhun (ancestors) is one of their guardians who spread Islam in this region. They called them Uyut Pameget and Uyut Istri. The tomb of both figures still there and well cared in the area of tradition house, or rather in the sacred forest.

At first, all forms of buildings in Cikondang using traditional architectural pattern, as we see in Naga Village, Cipta Gelar, Dukuh Village or Kuta Village. The total number of building about 100 homes. But around the year 1942, there was a large fire that destroys everything except the tradition house at the edge of forest.

According to Abah Ilin, the cause of fires due to negligence of a guest who carry the torch unwittingly suddenly licking the roof of a house made from palm fiber. Furthermore, people there wanted to rebuild this house. But because the materials to build traditional house requires quite a lot of material, while the material is available in the sacred forests are inadequate, they finally decided to build a house with a common architecture. Even so, the desire to build a house with general architecture must get approval from karuhun. So when it was, Anom Idil, tomb’s kuncen (caretaker of a sacred place) of Uyut Pamegeut and Uyut Istri, made ‘inner contact’ with the karuhun at the shrine. Request is granted. They were allowed to build houses with the general architecture except traditional house to keep preserved until whenever. "So until now, the Traditional House intact as before. Because the Traditional House is considered a lulugu (prickly) or a house should be maintained and preserved" said Ilin Dasyah. Until now, there are six kuncen that maintain the Traditional House, which Ma Empuh, Ma Akung, Ua Idil (Anom Idil), Anom Rumya, Aki Emen, and Anom Samsa. To occupy positions of kuncen on the Traditional House or chairmanships of Cikondang village, must pass through the appointment of a special mechanism. There are several requirements to be appointed as kuncen. Among the must have blood ties or are descendants of ancestral. He must be a man and selected based on wangsit (divine inspiration). This means that a child from kuncen who died not automatically be appointed to replace his father. He is worthy if it has received wangsit. Usually the child's nomination to become kuncen will be annihilated if the mindset is not in accordance with customary law of their ancestors.

Substitution of kuncen usually begins with the disappearance of kuncen's "wulung ring" who office at that time. The next person who found the "wulung ring” was confirmed to be a substitute kuncen. Wulung Ring can be called as a crown for kuncen at Cikondang Village. Kuncen who has elected, in everyday life, are required to wear traditional clothes Sundanese, complete with iket (headband). Kuncen’s positions include community elders, and the introduced of the pilgrim.

One residents characteristic of Cikondang Village are adherents of Islam. But in everyday life, they still believe in the spirits of the ancestors. This is manifested in their belief that their ancestors considered ngauban (protect) them all the time. That Ancestor is believed to save them from a variety of issues, as well as to prevent danger to any time is always threatening. Their primary ancestors are so revered is Eyang Pameget and Eyang Istri. Both this Eyang are trusted local communities as one of the guardian in charge of spreading the Islamic religion in the area of South Bandung. And in this Cikondang Village, the ancestors was left no trail. That's why, as a form of tribute to their ancestors, Cikondang Village community are always held ceremonies like a Wuku Taun.

In addition, they were very obedient and faithful obey all the taboos which instilled by the previous ancestors. Ceremony itself, the essence is communication between people with ancestors who are considered highly credited to them. In that ceremony, residents expressed their gratitude and thanks to his ancestors. Society not only maintain traditional ceremonies, but also protecting the environment. Communities know that they can enter the forest to fetch firewood from fallen trees, but can not cut them down. Communities outside Cikondang communities do not dare go because trust will be lost in it. The trees in the forest is still dense. Types of trees include masang wood, lengsar, puspa, and saninten. Many trees reach 2 meters in diameter. Every five years, to replace the fallen tree, communities plant the other tree, such as Rasamala, eucalyptus, and pine. Meanwhile, the type of animal in this forest, such as monkeys, wild pigs, and snakes.

Source : Balarea