Baga Payo Rai

Long before the era of colonialism, Kampong Mentawir was known as an area called Tiram Tambun inhabited by the Paser Balik Tribe. The initial area of Mentawir historically included Panjang Gulen, Sekambing, Daup, Tembuni, Lop, Kemantes, Baruangin, Air Putar, and Tempadung. The Paser Balik Tribe was the first indigenous tribe to dominate the Mentawir area, known as a shy tribe that was reluctant to live with other tribes or groups, so when there were newcomers from other tribes or groups, they often decided to leave their environment and seek a new place to live.

Based on the information obtained, Tiram Tambun was the former name of Kampong Mentawir, where during the reign of Tam Lempai, this area was used as a place to sink the pinisi ships belonging to newcomers who were generally traders. These newcomers were known to come from Sulawesi, other areas in Kalimantan, and beyond. The method used by the Tiram Tambun community was to kill the crew of the ships and sink the ships belonging to the newcomers to reject their arrival, defend the territory, and their reluctance to live with other communities or tribes. The sunken pinisi ships belonging to the newcomers, which turned into wrecks, were then covered with oysters that were around them. With the abundant number of oysters, the area of Kampong Mentawir at that time became known as Kampong Tiram Tambun. The meaning of Tiram Tambun refers to the word oysters that piled up in the area and was formulated with the local naming or designation, Tiram Tambun.

Tam Lempai himself is a Sentuon in the customary territory of Kampong Mentawir. He has high supernatural powers; anyone who dares to disturb the customary territory of Kampong Mentawir will not hesitate to behead them. There is a place that bears silent witness to the existence of Tam Lempai in the past, namely Tanjung Utok. Tanjung Utok is the location that was used as a dumping ground for the victims of beheading by Tam Lempai. The victims of Tam Lempai gathered at one cape, which gradually only left behind bones and skulls. This place was then named Tanjung Utok, where Utok itself in the Paser language means skull.

The dominance of the Balik Tribe in Tiram Tambun at that time was led by someone known as Tuo Kampong. The first Tuo Kampong Tiram Tambun was Punai. During Punai's leadership as Tuo Kampong, the Tiram Tambun community at that time had not yet adopted a religion and still adhered to the belief of Iden—worship of ancestral spirits. There was an important event regarding how the Tiram Tambun community underwent change. It was not easy for newcomers to enter this area, one of them was Andi Jamaludinni—a Demang sent with permission from the Prakesit Kingdom. After two attempts to enter the Tiram Tambun area, Andi Jamaludinni was finally accepted on the third attempt in 1930. After being accepted in Tiram Tambun, Andi Jamaludinni then matched and married a woman who was a native of Tiram Tambun named Sanso. Because of his marriage to Bu Sanso, Andi Jamaludinni was increasingly well accepted by the Tiram Tambun community. This marriage became one of the conditions for Andi Jamaludinni to be accepted in Tiram Tambun. After several years without children, he married a woman from Bombai Samarinda.

The acceptance of Andi Jamaludinni in Tiram Tambun was not a simple matter; at that time, Tuo Kampong Punai shared similar views and ideologies with him. Therefore, without any conflict or dispute whatsoever between Punai and Andi Jamaludinni, Punai handed over his leadership to Andi Jamaludinni in 1930 (upon entering Kampong Mentawir). The transfer of power to Demang Andi Jamaludinni was also a step for Punai to leave Tiram Tambun, citing reasons to go to a new village, namely Pemaluan. During Andi Jamaludinni's leadership, around 40 people converted to Islam. Meanwhile, regarding Punai's journey to Pemaluan, Punai suffered from a skin disease, namely leprosy. While he was sleeping during his journey, he had a dream—about a healing method that could be done by Punai by returning to Tiram Tambun. Based on the suggestion in the dream, Punai decided to return. Upon arriving in Tiram Tambun, he cleansed himself with the river water near Tiram Tambun. After that, the disease he suffered from was immediately cured. Therefore, this river water is known as the antidote or healing medicine. As a result, this river was named Sungai Mentawar, and the name Kampong Tiram Tambun was changed to Kampong Mentawar.

The period of Andi Jamaludinni's leadership lasted from 1930 to 1945. During this time, Demang Andi Jamaludinni appointed a Pembakal in Kampong Mentawar. This was done to manage the community more optimally. The Pembakal appointed by Andi Jamaludinni was Pembakal Setrat. After several years in office, the term of Pembakal Setrat ended in 1945 and was succeeded by Dengkang. The term of Pembakal Dengkang lasted for 25 years (1945-1970). During Pembakal Dengkang's tenure, an important event occurred for the Mentawar community, namely the entry of a group in 1957. This event is better known as the aggression carried out by the Ibnu Hajar group. When the group entered the Kampong Mentawar area, the community was called together and informed that they would go to the forest for protection for 7 days, and since the notice received at that time was considered short and did not take long, the community did not bring any preparations or supplies, only the clothes they wore to go into hiding in the forest. After a long time hiding in the forest, the community was not allowed to leave the forest even though 7 days had passed. Eventually, the community hid in the forest and returned to their settlement after a year. Some members returned to their homes and fields, but unfortunately, nothing remained of what they had left when they sought refuge in the forest. Many of the community's houses had been destroyed and flattened to the ground due to being demolished or damaged. In addition, the condition of the community's fields, which were supposed to yield some natural products that they could take, unfortunately, nothing remained. With the conditions and situations experienced, the loss and lack of livelihoods in Mentawar at that time led some members of the Mentawar community, especially those from the Paser Balik Tribe, to decide to leave the village and go to other surrounding areas, such as Nenang, Pemaluan, and Sepaku Logdam. Meanwhile, other members of the Mentawar community who remained in the village, during the recovery and sterilization from the aggressions of other groups, were monitored, guarded, and protected by a security unit, namely Brimob. The supervision conducted by Brimob over the community that remained in Kampong Mentawar lasted for two years (1958-1960).

After the term of Dengkang as Pembakal in Kampong Mentawar ended in 1970, it was succeeded by another Pembakal, namely Pembakal Rahim. During Pembakal Rahim's time, Kampong Mentawar changed and was officially named Kampong Mentawir. The name change to Kampong Mentawir was officiated by the sub-district head at that time, Usman Chandra. A few years later, precisely when Pembakal Rahim's term ended, he was replaced by Pembakal K.H. Muhammad Hasan Ranggong. Officially appointed as Pembakal in 1980, K.H. Muhammad Hasan Ranggong is the son of Demang Andi Jamaludinni. A year later, the Pembakal position in Kampong Mentawir was abolished and replaced with Lurah. Therefore, K.H. Muhammad Hasan Ranggong became the first lurah and the formalization of Kampong Mentawir into Kelurahan Mentawir. The inauguration of K.H. Muhammad Hasan Ranggong took place in 1981. His term lasted from 1981 to 1997. After K.H. Muhammad Hasan Ranggong's term as lurah ended, the following names of lurah who served until now are; Bustani (1997-2004), Risman (2004-2008), Waluyo (2008-2012), Ari Rahayu (2012-2013), Supriadi (2013-2018), Yamani (2018-2022), Nelva Susanti (2022-present).

The Paser people came to Mentawir because the customary territory of Kampong Mentawir has vast land. They seek a livelihood by clearing land and merging with the Balik people. Their migration is based on the activity of shifting cultivation, so this has nothing to do with the arrival of Demang in the customary territory of Kampong Mentawir. This is supported by the statement that the Paser Tribe arrived in the customary territory of Kampong Mentawir before Demang. The arrival of the Paser Tribe in the customary territory of Kampong Mentawir also serves as evidence of disappointment with Sultan Bungut's decision with the Dutch regarding territorial division.

The Indigenous Community of Kampong Mentawir has a protected site or area called Baga Payo Rai. Baga Payo Rai consists of the word ‘Baga’ which is a person's name; ‘Payo’ means swamp; and ‘Rai’ is also a person's name. Thus, this area is named Baga Payo Rai because according to ancient stories, a person named Baga and his son named Rai often utilized natural resources from farming, collecting rattan, making roofs, and fishing in the swamp. Therefore, this area is protected through generations because the Indigenous Community of Kampong Maridan sees that Baga Payo Rai is a source of livelihood area and needs to be protected so that the community can utilize it for generations as Baga and Rai did. The initiative to protect this area has existed and is deeply rooted in the minds of the Indigenous Community of Kampong Mentawir. However, many of the customary leaders do not yet understand the regulations regarding the protection of protected areas or their customary territory. Therefore, there are external parties that assist in the recognition and protection of the Indigenous Community of Kampong Mentawir, such as AMAN (Indigenous Peoples Alliance of the Archipelago), PEREMPUAN AMAN, and BRWA (Indigenous Territory Registration Agency) in 2020 to conduct mapping of the customary territory and gather social data of the indigenous community.

The area of Baga Payo Rai can be utilized by all communities in Kampung Mentawir—both Paser Mentawar Tribe and other tribes living in Kampung Mentawir are welcome to utilize it. The main rule applied is not to take excessively and only with the permission of the customary leader. However, people from outside Kampung Mentawir are not allowed to take the natural resources available, except with the permission of the customary head. The following rules are established in the area of Baga Payo Rai:

• Do not cut down Ulin Trees and Bangeris for sale.
• Do not kill animals that are sacred to the indigenous community.
• Do not poison fish in the swamp or tributaries in the area of Baga Payo Rai.

This regulation is managed and supervised by a customary institution called Pemurus Adat Kampong Mentawar, which consists of:

• Tuo Kampong, who plays a role in running the customary government, leading discussions (bapekat), and regulating the system of community life related to order, harmony, and security.
• Pengirak, who assists Tuo Kampung in managing the village.
• Mulung, who acts as a mediator/intermediary in customary rituals.
• Penggading, who assists mulung in performing rituals by calling ancestral spirits.

However, currently, the customary institution is only run by the customary leader and the deputy customary leader, along with members of the indigenous community in carrying out the functions of the customary institution.

In addition, the Indigenous Community of Kampong Mentawir has a division of space according to their customs, namely:

• Alas, is a protected area for taking advantage of its garden reserves. There are various land covers in this area, namely brackish water, teak, and pine. Alas is divided into several categories, namely:

• Alas Tuo: An area that has never been cultivated for farming. Alas Tuo is a place to search for rattan, hunt, gather traditional medicinal materials, and needs for building houses. Alas Tuo is understood as a forest that is still dense (now has become a thicket).
• Alas Bakau: Mangrove Forest.

• Lati Burok, is a thicket left from rice fields for 3-4 years.
• Umo, is an area of garden/field for planting rice or vegetables.
• Kampung, is a settlement area in Kampong Maridan.
• Sipung Buah, an area that is abundant with fruit plants from the past to the present.
• Payok, is an agricultural area specifically used for planting rice.
• Lowak, is the local term for river.
• Tasik, is the local term for sea.

The Indigenous Community of Kampong Mentawar protects the area of Baga Payo Rai because this area has a history closely related to a respected customary leader. The management and protection of Baga Payo Rai contribute to the welfare of the community because its utilization is very beneficial for the community's source of livelihood. Furthermore, Baga Payo Rai also contributes to the preservation of forest and swamp ecosystems. In addition, it also contributes to the protection of biodiversity within it, such as:

• Sega Rattan, Manau Rattan, Lio Rattan, Dalun Rattan, Dana Rattan, Tu Rattan, Tenduan Rattan, Puti (Bangeris), Teliyon (Ulin), Putang (Meranti), Jirit, Juji, Arau, Medang, Lutung, Tempudau, damar, gaharu
• High-value fruit trees such as: Ketungon, Tudak, and Layung

Protected fauna include:

• • Biwang (Bear) (protected)
  • Timang (Sakeral) (protected)
  • Pelanduk (Mouse Deer)
  • Telawos (Deer)
  • Payau (Deer)
  • Kelawot (UWA-UWA) (protected)
  • Bekarak (Proboscis Monkey) (protected)
  • Kode mea (Lutung) (protected)
  • Kode (Monkey)
  • Buis (Gray Lutung) (protected)
  • Orangutan (protected)
  • Boruk (Macaque)
  • Kukang (protected)
  • Uker (Book Monkey) (protected)
  • Kung (Kumbung Melaya) (protected)
  • Besikak (Squirrel)
  • Ayom (Teringeling) (protected)
  • Tetung (Landang)
  • Munin (Civet)
  • Biyontung (Singung)
  • Dongon (Otter)
  • Tugok (Turtle)
  • Delawi (Freshwater Turtle)

• Birds

• Kuek (Hornbill) (Sacred) has a connection with ancestral spirits
• Tukuk (Hornbill) (Sacred)
• Nungau (Hornbill) (Sacred)
• Tiong (Bulbul) (protected)
• Beliomban (Stone Robin) (protected)
• Tinjau (Green Lizard)
• Bangku Liang (Rowo Lizard)
• Okak (Crow)
• Sakan (Wild Chicken)
• Jue (Peacock) (protected)
• Tekalis (Woodpecker)
• Koniw (Eagle)

The Indigenous Community in Penajam Paser Utara Regency has only a legal basis for recognition and protection at the provincial level. Until now, there has been no specific regulation governing the recognition and protection of rights/protected management areas by the Paser Mentawir Indigenous Community. The Paser Mentawir Indigenous Community is one of the indigenous communities affected by the eviction due to the construction of the New Capital City (IKN) in Sepaku District.