Leta Puti (Hutan)

Long before the colonial era, Kampong Mentawir was previously known as the 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 original tribe that first dominated 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 is 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 owned by the newcomers who were generally traders. These newcomers were known to come from Sulawesi, other regions 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 area, and their reluctance to live together with other communities or tribes. The sunken pinisi ships of the newcomers, which turned into shipwrecks, were then covered with oysters that were around them. The abundant number of these oysters made the Kampong Mentawir area at that time known as Kampong Tiram Tambun. The meaning of Tiram Tambun refers to the word oysters that are piled up in the area and is formulated with local naming, Tiram Tambun.

Tam Lempai himself is a Sentuon in the customary area of Kampong Mentawir. He has high supernatural powers; anyone who dares to disturb the customary area of Kampong Mentawir will not hesitate to behead them. There is one place that bears witness to the existence of Tam Lempai in the past, namely Tanjung Utok. Tanjung Utok is the location used as a dumping ground for the victims of beheading by Tam Lempai. The victims of Tam Lempai were gathered at one cape, which over time only left behind bones and skulls. The 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 did not have 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 experienced 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 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 requirements 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, as at that time Tuo Kampong Punai had 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 handover of power to Demang Andi Jamaludinni was also a step for Punai to leave Tiram Tambun, citing a reason to go to a new village, namely Pemaluan. During Andi Jamaludinni's leadership, around 40 people were converted to Islam. As for Punai's journey to Pemaluan, Punai suffered from a skin disease, namely leprosy. While he was sleeping during his journey, he dreamed—of a healing method that Punai could do 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. Consequently, this river was named Sungai Mentawar and the naming of Kampong Tiram Tambun 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 better manage the community. The Pembakal appointed by Andi Jamaludinni was Pembakal Setrat. After several years in office, the term of Pembakal Setrat ended in 1945, which was then continued by Dengkang. The term of Pembakal Dengkang lasted for 25 years (1945-1970). During Pembakal Dengkang's term, an important event occurred for the Mentawar community, namely the entry of a gang in 1957. This event is better known as the aggression carried out by the Ibnu Hajar group. When the gang entered the Kampong Mentawar area, the community was gathered and informed that they would go to the forest to protect themselves for 7 days, and because the notification received at that time was considered brief and did not take long, the community did not bring any preparations or supplies, only wearing the clothes they had on to take refuge 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 community members returned to their homes and fields, but unfortunately, nothing remained of what they had left when they took 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 they could take, in reality, did not leave a single thing. With the conditions and situations experienced, the loss and lack of livelihoods in Mentawar at that time led some 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, some other Mentawar community members who stayed in the village, during the recovery and sterilization from the aggressions of the gang groups in subsequent phases, were given supervision, security, and protection by a security unit, namely Brimob. The supervision carried out by Brimob on 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 followed by another Pembakal, namely Pembakal Rahim. During Pembakal Rahim's term, Kampong Mentawar changed and was officially named Kampong Mentawir. The change of the village name to Kampong Mentawir was officiated by the Camat 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 position of Pembakal in Kampong Mentawir was abolished and replaced with Lurah. Therefore, K.H. Muhammad Hasan Ranggong became the first lurah and the confirmation of Kampong Mentawir as 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 area of Kampong Mentawir has vast land. They seek a livelihood by opening 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 the Demang in the customary area of Kampong Mentawir. This is supported by the statement that the Paser Tribe arrived in the customary area of Kampong Mentawir before the Demang. The arrival of the Paser Tribe in the customary area of Kampong Mentawir is also evidence of disappointment with the decision of Sultan Bungut with the Dutch regarding land division.

The Indigenous Community of Kampong Mentawir has a protected site or area called Leta Puti. Leta Puti is an old shrub area that is hilly and contains a single Bangeris tree within it and is located close to the mangrove forest. The Bangeris tree is known as the honey tree, so the indigenous community protects the Leta Puti area—considered one of the symbols of livelihood for the community to obtain honey. The initiative to protect this area has existed and is deeply rooted in the minds of the Indigenous Community of Kampong Mentawir. However, most 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 (Customary Territory Registration Agency) in 2020 to conduct mapping of the customary area and gather social data of the indigenous community.

The Leta Puti area can be utilized by all communities in Kampung Mentawir—both the 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 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. This rule is managed and supervised by a customary institution called Pemurus Adat Kampong Mentawar, which consists of:

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

However, currently, the customary institution is only run by the customary head and the deputy customary head, 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 its customs, namely:

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

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

• Lati Burok, is a thicket of former rice fields that have been left for 3-4 years.
• Umo, is a garden/field area for planting rice and vegetables.
• Kampung, is a settlement area in the Kampong Maridan region.
• Sipung Buah, an area that has been overgrown with fruit plants from the past until now.
• Payok, is an agricultural area specifically used for rice cultivation.
• Lowak, is the local term for river.
• Tasik, is the local term for sea.

The Indigenous Community of Kampong Mentawar protects the Leta Puti area because it contributes to the welfare of the community as it is very useful for the community's source of livelihood. Furthermore, Leta Puti also contributes to the preservation of the forest ecosystem. In addition, it also contributes to the protection of the biodiversity within it, such as:

• Rotan Sega, Rotan Manau, Rotan Lio, Rotan Dalun, Rotan Dana, Rotan Tu, Rotan Tenduan, 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)
  • Orang Utan (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 Gecko)
• Bangku Liang (Brown Gecko)
• 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 Ibu Kota Nusantara (IKN) in Sepaku District.