It is a native Sundanese term that refers to an endemic vine plant of western Java (Trichosanthes villosa), used as a herbal medicine since ancient times.

[2] There is also a theory suggesting that the word baduy was initially an exonym used by outsiders to refer to these tribal groups, stemming from the idea that the Dutch equated them with Bedouin Arabs.

[5] The Baduy population of 11,700 is centered at the foothills of the Kendeng mountains at the Kanekes settlement, Leuwidamar district, Lebak Regency, Banten, a distance of 40 km (25 miles) from Rangkasbitung.

This region, part of the Kendeng mountains, with an elevation of 300–500 meters (975'-1,625') above sea level, consists of hilly topography with surfaces that reach up to an average of 45% slope, with volcanic (in the north), precipitate (in the center), and mixed soil (in the south).

The Inner Baduy in Kanekes village are mostly illiterate, hence their customary, religious belief system and ancestral folk tales are preserved in a form of oral tradition.

The Kanekes origin story differs from the opinions of historians, who base their theories on the synthesis of historical evidence in the form of inscriptions, written records of Portuguese and Chinese sailors, as well as the 'Tatar Sunda' folklore, very little of which still remains.

Some people believe that the Baduy are the descendants of the aristocracy of the Sunda Kingdom of Pajajaran, who lived near Batutulis, in the hills around Bogor, but there is no strong evidence to support this belief.

Before the establishment of the sultanate, the western tip of Java island played an important role for the Sunda Kingdom, with Banten being a large trading port.

An army of highly trained royal troops was commanded to guard and to manage the dense and hilly jungle areas in the region of Mount Kendeng.

The troops, with their specific duties to that area, came largely from the Kanekes community, which still inhabits the upper part of Ciujung River at Gunung Kendeng.

[11] The discrepancy between the two theories led to the notion that in the past, the identity and historicity of the Kanekes had been intentionally concealed, in order to protect the community from attacks by the Sunda Kingdom's enemies.

The core of this belief is shown by the existence of pikukuh, or the absolute customary provisions practiced in the daily lives of the Kanekes people.

They are forbidden to kill, steal, lie, commit adultery, get drunk, eat food at night, take any form of conveyance, wear flowers or perfumes, accept gold or silver, touch money, or cut their hair.

Other taboos relate to defending Baduy lands against invasion: they may not grow sawah (wet rice), use fertilizers, raise cash crops, use modern tools for working ladang soil, or keep large domestic animals.

[17] A certain amount of Islamic influence has also penetrated into the religion of a few of the Baduy Luar in recent years (especially in Cicakal Girang village), with the addition of some original ideas.

[18] The community of villages in which they live are called mandalas, derived from the Hindu/Buddhist concept but referring in the Indonesian context to places where religion is the central aspect of life.

The priests of this community, known as pu'un, are the only ones allowed to visit the most sacred ground of the Baduy, which lies on Gunung Kendeng, in a place called Arca Domas.

Other elements of civilization (toys, money, batteries) are rapidly infiltrating, especially in the villages to the north, and it is no longer unusual for an Outer Baduy person to make a journey to Jakarta or even to work outside as a hired hand during the rice planting and harvest seasons.

[29] Today, visitors to the Kanekes customary region are increasing, with a large number consisting of high school or college students.