Alas Mertajati

The Four Traditional Villages of Dalem Tamblingan consist of the banjar/villages of Gobleg, Munduk, Gesing, and Umajero. Since ancient times, these four villages have been part of a single customary area of Dalem Tamblingan—which at that time and until now (in the context of tradition) has the status of a Traditional Banjar. During the Dutch colonial period, to facilitate administration and taxation, each of these banjars was designated as a service village. Subsequently, during the Indonesian government period, each of these service banjars/villages was also designated as a Traditional Village/Pakraman. Initially, the traditional banjar consisted of 4 regions, which were then designated by the Dutch government into two service villages, namely Gobleg Village and Munduk Village. After independence, there were finally Gesing Village and Umajero. Gesing Village and Umajero initially became one within Munduk Village. Then, all four changed status to become Traditional Villages or Pakraman Villages.

The history of Dalem Tamblingan is narrated in the Hindu Gobed chronicle, the Kandan Sang Hyang Mertajati chronicle, and the Kutara Kanda Dewa Purana Bangsul manuscript, which has been briefly written in the 1990s (the exact year of writing is unknown) by Mangku Nyoman Gunung, et al. in Tracing the Identity of Dalem Tamblingan. It is told that Sang Hyang Aji Sakti, with the sharpness of his yoga meditation in the Kelasa Mountains, North India, gave birth to four children, namely Dewa Bramang, Dewa Mas Ngencorong, Dewa Bahem, and Dewa Ayu Nare Swari. After growing up, the three sons of Sang Hyang Aji Sakti were sent to the archipelago, namely: Dewa Bramang settled in Solo, Dewa Mas Ngencorong settled in Kulangkung/Klungkung, and Dewa Bahem settled in Alas Mertajati Tamblingan.

Alas Mertajati Tamblingan is a settlement established by Dewa Bahem from the 10th century to the end of the 14th century. Dewa Bahem and his entourage first arrived at a cave in Alas Mertajati, named Gua Naga Loka in the 10th century. At that time, there were already indigenous inhabitants of Tamblingan, namely Pasek Tamblingan, Pasek Panji Landung, and Pasek Kulisah. Dewa Bahem's arrival in Alas Mertajati was well received by the indigenous people, and they lived together harmoniously. Dewa Bahem then sought permission from Sang Hyang Naga Gelundung and Sang Hyang Purwa Bumi to open Alas Mertajati as a settlement with offerings. Offerings with all their completeness were lowered into the hole of Gua Naga Loka as a key to the earth so that the earth and its contents would remain balanced and bring blessings. As a sign of blessing from the Creator, Dewa Bahem received wara nugraha/paica in the form of a kris and wija ratus (consisting of black-white glutinous rice, red-white rice, pindulan, crushed coconut, turmeric, cekuh, ginger, nutmeg, pepper, tabia bun). Subsequently, these two paica were exalted as symbols of the affirmation/coronation of Dewa Bahem as Dalem Tamblingan.

The name Tamblingan is also related to the story of Dewa Bahem's healing of the Mertajati community. At one time, during the tilem of the sixth month, many residents of Mertajati fell ill. Dalem Tamblingan then went to a pond in the valley within the Alas Mertajati area, taking water as a means of healing using the sangku (holy water container) Sudamala. The water that had been taken was then purified with kesidiadnyanan (the ability of thought and high-level consciousness) through prayers and japa mantras, and then sprinkled on all the sick people. The Mertajati community was finally freed from the epidemic. The pond where the water came from was then named Tamba Eling, a source of medicinal water sharpened through kesidiadnyanan, then Tamba-Eling became Tamba-Ling, and finally became Tamblingan.

In the subsequent development, at the end of the 14th century, based on the reason to maintain the sanctity of the lake as a source of life that had provided healing, Dalem Tamblingan (which later became a hereditary title for the Leader) and all the krama of Tamblingan were willing to leave Alas Mertajati. Some then settled in Hunusan (now called Gobleg Village), Tengah-mel (Munduk Village), and in Pangi (Gesing Village). From Pangi, some moved to Umejero. These four villages are then referred to as the Four Traditional Villages of Dalem Tamblingan. In the context of the Four Traditional Villages of Dalem Tamblingan, each village, namely Gobleg, Munduk, Gesing, and Umejero, is positioned as a traditional banjar. Then, in the 1980s, informal settlements emerged around Lake Tamblingan. The trigger was the formation of a fishermen's group by the Banjar District Government and Buleleng Regency to participate in the District-level Fishermen's Competition. This caused the settlements to grow increasingly—becoming semi-permanent, even permanent. In 2014, when the population had reached 65 households and more buildings had become permanent, the Indigenous Community of Dalem Tamblingan decided that this could not be allowed to continue. After going through several processes, a decision was finally made to sterilize the Lake Tamblingan area from settlements.

This event also shows evidence that the Indigenous Community of Dalem Tamblingan remains committed to maintaining the sanctity of Lake Tamblingan and Alas Mertajati (Lake Tamblingan is located in the Alas Mertajati area). History has proven that for thousands of years, Alas Mertajati has been an area that is sanctified and preserved by ancestors, and this practice has been carried out from generation to generation. The Indigenous Community of Dalem Tamblingan is a community that honors water. The rituals and beliefs of the krama of Dalem Tamblingan are referred to as Piagem Gama Tirta. Alas Mertajati also contains temples or shrines that are all interconnected. There are 17 temples within the Alas Mertajati area that are sanctified by the krama of Dalem Tamblingan.

The management and protection are carried out by the Indigenous Community of Dalem Tamblingan through various rituals. In general, the Alas Mertajati area is protected by all the Krama Adat Tamblingan through customary institutions. Usually, each traditional village has its own institutional structure. The Customary Institution of Krama Adat Dalem Tamblingan has the following structure:

1. Pengerajeg /Ngurah Mancawarna (descendant of the Jeroan Clan) equivalent to the chairman, responsible for overseeing or supervising all administrators and members.
2. Ngurah Bendesa (descendant of the Jeroan Clan) is responsible for protecting the krama or community.
3. Ngurah Pengenter (Descendant of the Pengenter Clan) is responsible for carrying out customary ceremony processes.
4. Ngurah Pacek does not yet have a specific function.
5. Mangku Agung (Descendant of the Jeroan Clan) is responsible for conducting customary ceremonies.
6. Ngurah Pengengeng (Descendant of the Pengenter Clan) acts as a spokesperson or public relations.
7. Ngurah Kubayan (Descendant of the Kubayan Clan) is responsible for matters related to youth or karang taruna.
8. Ngurah Penyarikan or Ngurah Narita (Descendant of the Jeroan Clan) is responsible for facilitating ceremonies or customary rituals.
9. Pengabih Linggih Kiwa Tengen (Descendant of the Tegeh kori Clan and Agung Belayu Clan) acts as a general assistant.

In addition to the above structure, duties, and functions, the Krama Adat Dalem Tamblingan also has special positions as ceremony implementers, namely:

1. Ceremony facilitators (penyiratan): Penyiratan Guru Sakti from the lineage of Ida Dalem, Penyiratan Tiga sakti from the lineage of Pengenter, Penyiratan Sanding from the lineage of Pasek wancing, Penyiratan Sasa from the lineage of Barak Tegeh Kori, Penyiratan Susul from the lineage of Wong Hindu Kepetet, Permas, Mangku Sayang from the lineage of Pasek Wancing.
2. Assistant ceremony facilitators: Kelian Banjara Adat, Kelian Subak Bangket, Kelian Subak Tegal, Petinggi, Perbekel, Deha Teruna Tekor (Juru Sunggih Duwe), Seka Kelenting Turunan, Menega (Jaga Teleng and Jaga Wana).
3. Menega has a special duty to guard the forest (jaga wana) and guard the lake (jaga teleng), consisting of people determined based on lineage and continues to carry out their duties to this day.

The protection of the Krama Adat Dalem Tamblingan and Alas Mertajati is established in:

1. The Suradipa inscription dated 1014 Saka (1092 AD) during the reign of Sri Suradipa (1101 – 1119 AD), which states: “the punishment for those who behave wickedly towards the residents of Tamblingan and those around them is very severe, may you hear the curse of this agreement against you. If anyone behaves wickedly by playing with the charter of grace of His Majesty the Maharaja to the residents of Tamblingan in his territory, whether Brahmana, Ksatria, Wesia, Sudra, Grahasta Biksu, male, female, Royal Slaves, Senapati, Priest Çiwa or Buddha, may he be burdened by Betara. If he is not killed, let him be struck wherever he is. Turn his head, pull out his intestines, remove his entrails, pull out his heart, eat his flesh, break his bones. Finish his soul. If he goes to the fields, let him be struck by lightning, hacked by giants, eaten by tigers, bitten by snakes, turned by the Gods Manyum all the suffering he endures. O you Pancakusika: Korsika, Garga, Metri, Kurusya, Pretanjala cast him into the ocean, drown him in the estuary, so that he is dragged by crocodiles and tuwiran, entwined by snakes, so that he returns to hell, beaten by Sang Yama-Bala, struck by Sang Kingkara, seven times he is reborn so that his life is filled with suffering. All great curses he encounters and all human defects he suffers, broken not like ordinary humans, may it happen.”
2. The Hindu Gobed chronicle, page 11 A, which states: “The one assigned to guard Alas Mertajati is Barak Tegeh Kori, and the one assigned to guard the lake is Pasek Wancing.” After moving from Alas Mertajati to Hunusan, Tengah-Mel, Pangi, and to Umejero at the end of the 14th century, the guardianship of the forest and lake was given to menega. To maintain the sanctity of the forest and lake, menega are not allowed to settle there.

In addition to written regulations, there are also unwritten rules that are still believed and practiced from generation to generation, namely:

1. The Yadnya Wana Kertih and Danu Kertih ceremonies, held for the purification of the forest and lake every two years. This ceremony is conducted during the Pengerakih ceremony at the temple around Lake Tamblingan, coinciding with the full moon of the Kapat month according to the ancient customs of Dalem Tamblingan.
2. The Mrasista Danu ceremony or Lake Purification, held when someone dies or gives birth in the Lake Tamblingan area, the family of the victim must perform a lake purification ceremony. This is one of the reasons why there should be no settlements around the lake.
3. Transportation in Lake Tamblingan still uses traditional non-solar boats (no motorized boats) to prevent pollution.
4. Subak rules prohibit taking water upstream from Temuku Aya (the largest water distribution located at the very top), for the orderly distribution of water.
5. Only nets of certain sizes may be used, specific types of fishing rods, and no toxic chemicals may be used at all, which are rules made by menega who serve as Jaga Teleng to maintain fish population balance.

The decision-making mechanism is usually conducted through a meeting (Parum adat) led by Pengerajeg—if at the traditional banjar level it is called Parum Banjar Adat—if conducted within the scope of Dalem Tamblingan tradition it is called Parum Adat Dalem Tamblingan. Parum at the traditional banjar level usually includes the kelian banjar adat and their krama. Topics usually discussed in the Parum include customary ceremonies or rituals such as rights and obligations that must be fulfilled before conducting customary ceremonies. Meanwhile, Paruman conducted at the four village level usually includes not only customary institution officials but also the kelian of the traditional banjar—this is viewed again from the aspect of needs. If the needs are great, all heads of dadia are also involved. There are no routine meetings held at either the traditional banjar or four village levels; meetings are only held as needed. When conducting Paruaman, ceremonial offerings in the form of banten/sajen are used and Piuning is performed at the temple.

The management and protection of Alas Mertajati contribute to the preservation of forest and lake ecosystems and the biodiversity within them. The lake and forest ecosystems in Alas Mertajati have been protected for generations. The Indigenous Community of Dalem Tamblingan protects and preserves Alas Mertajati because of the values they uphold (a sanctified place)—also embedded in the mandate inherited from their ancestors. The existence of Alas Mertajati has provided and demonstrated various benefits and economic, social, historical, cultural, and spiritual values for the Indigenous Community of Dalem Tamblingan. Furthermore, the efforts made by the community to protect Alas Mertajati are closely related to the local knowledge they possess. The Indigenous Community of Dalem Tamblingan has a relationship with water (honoring water and making water a ritual facilitator); has a relationship with the forest (considering the forest as a source of life and a sacred area that cannot be inhabited). Additionally, the local practices they apply to maintain the sustainability of Alas Mertajati include not using motorized boats to prevent pollution of the lake area and using nets of certain sizes to maintain fish population balance.

The Indigenous Community of Dalem Tamblingan in the Four Villages does not yet have specific regulations governing the recognition and protection of rights or the protection of community-managed areas. However, the Indigenous Community of Dalem Tamblingan in the Four Villages has a legal basis regarding Traditional Villages in Bali through Bali Provincial Regulation Number 4 of 2019. The Alas Mertajati area overlaps with the Nature Tourism Park (TWA), protected forests, and conservation areas. In addition, within the Alas Mertajati area, there is private land with APL status. PT Bali Nusa Abadi has obtained production permits from the Minister of Environment and Forestry to utilize Alas Mertajati covering 121 Ha to establish villas. There are many threats and challenges related to the existence of Alas Mertajati, especially regarding licensing issues. Certainly, advocacy must continue to be pursued so that Alas Mertajati can become a customary forest. If this is done, it will certainly contribute to biodiversity conservation practices.