Malau

Long before the colonial era, Kampong Mentawir was previously known as the area called “Tiram Tambun” inhabited by 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 is 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 belonging to the newcomers who were generally traders. These newcomers were known to come from Sulawesi, other regions in Kalimantan, and elsewhere. The method used by the people of Tiram Tambun was to kill the ship's crew 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 that 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 that area and was formulated with the 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 a place that bears silent 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 gathered at one cape, which over time only left behind bones and skulls. That 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 people of Tiram Tambun at that time were not religious and still adhered to the belief of Iden—worship of ancestral spirits. There was an important event regarding how the people of Tiram Tambun 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 people of Tiram Tambun. This marriage became one of the requirements for Andi Jamaludinni to be accepted in Tiram Tambun. A few years without children led him to marry a woman from Bombai Samarinda.

The acceptance of Andi Jamaludinni in Tiram Tambun was not a simple matter, 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 (entering Kampong Mentawir). The transfer of power to Demang Andi Jamaludinni was also a step for Punai to leave Tiram Tambun and claimed to go to a new village, namely Pemaluan. During Andi Jamaludinni's leadership, around 40 people were 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 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, that river water is known as the antidote or as a healing medicine. Consequently, the river was named Sungai Mentawar and the naming of Kampong Tiram Tambun changed and was renamed Kampong Mentawar.

The period of Andi Jamaludinni's leadership lasted from 1930 to 1945. During that 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 term, an important event occurred for the people of Mentawar, namely the entry of a gang in 1957. This event is better known as the aggression carried out by the group Ibnu Hajar. When the gang entered the area of Kampong Mentawar, the community was gathered and informed that they would go to the forest to protect themselves for 7 days and because the notice received at that time was considered brief and did not take long, the community did not bring any preparations or equipment, only the clothes they wore to seek refuge in the forest. After a long time hiding in the forest, the community was not allowed to leave even though 7 days had passed. Eventually, the community remained hiding in the forest and returned to their settlement after a year. Some community members returned to their homes and fields, but unfortunately, nothing was left of what they had left when they sought refuge in the forest. Many of the community's houses had been destroyed and flattened due to being demolished or damaged. In addition, the condition of the community's fields that should have yielded some natural products that they could take, but in reality, not a single one remained. 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 remained in the village, during the recovery and sterilization from the aggressions of the gang group in the next stage, were monitored, guarded, and protected 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).

The end of Dengkang's term as Pembakal in Kampong Mentawar in 1970 was followed by another Pembakal, namely Pembakal Rahim. During Pembakal Rahim's term, Kampong Mentawar changed and was officially named Kampong Mentawir. The name change 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 succeeded 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. Thus, K.H. Muhammad Hasan Ranggong became the first lurah and the official designation 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, here are the names of other lurahs who have served until now; 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 clearing land and integrating with the Balik people. Their migration is based on the activity of shifting cultivation, so it is not related to the arrival of 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 Demang. The arrival of the Paser Tribe in the customary area of Kampong Mentawir also serves as evidence of disappointment with the decision of Sultan Bungut with the Dutch regarding territorial division.

The Indigenous People of Kampong Mentawir have a protected site or area called Malau. Malau is an area of scrubland covered with lush trees, karst rocks, and contains a water spring within it. Malau is named after the person who first opened the field. The initiative to protect this area has existed and is deeply rooted in the minds of the Indigenous People of Kampong Mentawir for generations. However, most of the customary leaders do not yet understand the regulations regarding the protection of the protected area or their customary territory. Therefore, there are external parties that assist in the recognition and protection of the Indigenous People of Kampong Mentawir, such as AMAN (Indigenous Peoples Alliance of the Archipelago), PEREMPUAN AMAN, and BRWA (Agency for the Registration of Customary Territories) in 2020 to conduct mapping of the customary territory and gather social data of the indigenous community.

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

• It is prohibited to cut down Ulin and Bangeris trees for sale.
• It is prohibited to kill animals that are sacred to the indigenous community.
• It is prohibited to 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, plays a role in running the customary government, leading discussions (bapekat), and organizing the system of life for the indigenous community regarding order, harmony, and security.
• Pengirak, assists Tuo Kampong 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 deputy head, along with members of the indigenous community in carrying out the functions of the customary institution.

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

• Alas, is a protected area of land to be utilized for 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: An area that has never been cultivated for fields. Alas Tuo is a place to search for rattan, a hunting ground, a source of traditional medicinal materials, and building materials. Alas Tuo is interpreted as a forest that is still dense. (now it has become scrubland)
• Alas Bakau: Mangrove Forest.

• Lati Burok, is scrubland that was once a rice field left for 3-4 years.
• Umo, is an area of garden/field for planting rice or vegetables.
• Kampung, is a residential area in the Kampong Maridan region.
• Sipung Buah, an area that has been densely planted with fruit trees 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 People of Kampong Mentawar protect the area of Malau because this area has a history closely related to a respected customary leader (who first opened the field). The management and protection of Malau contribute to the welfare of the community because its utilization is very useful for the community's livelihood and for the protection of water sources. Furthermore, Malau also contributes to the preservation of forest ecosystems and contributes to the protection of the biodiversity within it, such as:

• • Puti (Bangeris)
  • Mayas
  • Teliyon
  • To
  • Pohon Tuak (Palm Tree)
  • Pohon Arau

• Traditional medicine (Akar Kalakait and Akar Telukur)

Fauna:

• • 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 (Softshell Turtle)

• Birds:

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

The Indigenous People in Penajam Paser Utara Regency have only a legal basis for recognition and protection at the provincial level. Until now, there are no specific regulations governing the recognition and protection of rights/protected management areas by the Indigenous People of Paser Mentawir. The Indigenous People of Paser Mentawir are one of the indigenous communities affected by the eviction due to the development of the Capital City of Nusantara (IKN) in Sepaku District.