Pengarak Sepaker (Hutan Adat Sepaker)

The naming of Mandor Kiru’ was initially named by the community as Manur Kiru’. This name changed to Mandor Kiru’ when Pak Bujang, as the village head in the 1990s, mistakenly wrote the name Manur Kiru’ as Mandor Kiru’ in the village administration. The name Mandor Kiru’ itself comes from two words, Manur, which comes from the name of the Manur tamarind tree, and Kiru’, which comes from the name of the Kiru’ plant (a thorny pandan plant, a member of the pandanaceae family, which can be used for weaving mats, hats, and selepe).

According to the elders' stories living in Mandor Kiru, they initially lived in the Sengkunang area (since it was abandoned, this area is called Kemawak Sengkunang). They lived in the Sengkunang area during the Dutch colonial era and during the time of inter-tribal wars (the Kayau era). The tribal war occurred between the Dayak Sengkunang and the Dayak Jangkang. The incident involved a person from Sengkunang named Ma’ Kajim (Pak Kajim) who married into the Dayak Jangkang area, inviting several Jangkang people to raid the Sengkunang area. Those who lived in Kemawak Sengkunang were six siblings, namely: 1. Buduh Ma’ Laut alias Bungkang; 2. Santap Ma’ Gonong; 3. Jago Ma’ Linat; 4. Pati Kaya; 5. Singa Pati; and 6. Macan Kangkom; (the names of the parents of these six siblings are unknown).

After leaving Kemawak Sengkunang, they moved to Kemawak Mbiu. In Kemawak Mbiu, the population began to grow, and the land for agriculture became less fertile. To find sufficient agricultural yields, they eventually decided to move to a new place. They moved to Kemawak Engkunang. Their migration to Kemawak Engkunang. It was in Kemawak Engkunang that the above six siblings were born. They lived in Engkunang for quite a long time, and their numbers also increased. In this place, an outbreak of disease occurred that affected humans, and many residents died. Seeing this event, those who survived then moved to several places such as Kiru’, Bungkang, Kalong, Bangan, Semayang, Bingkai, and Peluntan. Now, Kemawak Engkunang has become a cemetery/wakaf for the Mandor Kiru’ village and there are local fruit trees such as Durian, langsat, mentawa, kelampe, janta’, ringko bamboo, gandaria tamarind, sumsum, tengkawang, sekelet/cempedak.

From Kemawak Engkunang, they moved to Kemawak Manur, in this village they built a Rumah Amuh (longhouse). This Rumah Amuh has 17 doors. From Kemawak Manur, they moved to Manur Kiru’. This move was caused by an outbreak of plague or disease affecting the residents. This migration was also signaled by nature with the sound of birds like kito’ and beria at night. The sound of birds at night is a bad omen that will happen to the residents of Kemawak Manur. From Manur, they moved to Manur Kiru’, due to the outbreak of plague/disease affecting the residents.

In Mandur Kiru’ they have lived until now and built 3 radak (settlements):

1. Radak Binjai located in Kanis, the community built Kabu’ houses (single).

2. Radak Kiru’ located in Empayak. There is a Rumah Amuh (longhouse) with 30 doors. The Rumah Amuh was dismantled and became Kabu’ houses (single) in 1980. In 1980, Pak Jais served as the village head.

3. Radak Simpang located in Polo Tawa. In Polo Tawa, the community built Kabu houses (single).

During their time in the Mandor Kiru’ village, it was also during the reign of the Panembahan Ngabang Kingdom. The kingdom sent Damang to collect taxes from the community in the form of rice and livestock. The taxed goods had to be carried by the people of Mandur Kiru’ to the Landak palace. During the Japanese era, in 1945, the people of Mandor Kiru’ felt unsafe and afraid. They feared the Japanese. They were afraid because Japanese soldiers would take their daughters to be their illegal wives. To avoid this occurrence, parents would quickly marry off their daughters to the young men of the village. During the Demonstration era, in 1967, there were riots between the Dayak community and the Chinese ethnic group. The community expelled and looted the belongings of the Chinese people residing in Jelimpo and Sosok. During the New Order era, in 1966, the presidency of Soeharto began, and the people in Mandor Kiru’ had not received support for development, such as roads and school buildings. To build the road between Mandor Kiru’ and Jelimpo, they worked together, while for the education of Mandor Kiru’ children, they walked to Kalong and Jelimpo.

The people of Mandor Kiru village have an area that is managed and protected through generations, this area encompasses several living spaces for the community, such as: Forest, Fruit Gardens, and Lakes. The forest in Mandor Kiru village is considered as customary forest with the local name Pengarak Sepaker or Sepaker Customary Forest. Pengarak Sepaker or Sepaker Customary Forest functions as a protected area that contains sacred areas and water sources. Some important points in this area are Pedagi Sepaker (sacred ritual site), Bette pit (water source), batu balang, and Goa Lanak. Based on mutual agreement between the Mandor Kiru village community and the village head, along with encouragement from external institutions such as the Alliance of Indigenous Peoples of the Archipelago (AMAN) and the Agency for Registration of Customary Territories (BRWA), since 2022, they have committed to protecting and recognizing areas that are considered important and managed by the community through generations, and are striving to obtain recognition and protection as subjects of Customary Law Communities.

The management of the Sepaker Customary Forest has communal ownership and utilization rights under the customary management of Ketimanggongan Binua Sengkunang and cannot be sold.

The Ketimanggongan Binua Sengkunang Customary Institution consists of:

1) Temanggong, who plays a role in resolving customary matters starting from 3 tali (120 kg of pig) to Adat Balah Nyawa.

2) Pajanang (Deputy Temenggung), who plays a role in resolving customary matters from 3 tali (120 kg of pig) to Adat Balah Nyawa.

3) Pasirah, who plays a role in resolving customary matters starting from 8 real - 16 real and 40 kg pig.

4) Pangaraga, who plays a role in resolving customary matters starting from 4 real - 8 real and 40 kg pig.

The rules for utilizing the Sepaker Customary Forest are limited—logging and hunting are prohibited. When managing the Sepaker Customary Forest, the community usually performs rituals and must not make mistakes in performing the rituals. If this happens, bad things will befall the community. The customary rules applicable in the management of the Sepaker Customary Forest are to impose a fine of one batang sinung (8 real and 40 kg pig) if the customary forest is damaged. If not paid, the person who damages it is believed to die.

The management and protection of the Sepaker Customary Forest contribute to the preservation of forest ecosystems and the biodiversity within them. The Sepaker Customary Forest has a protective function for biodiversity by prohibiting logging and hunting activities. Furthermore, it also contributes to cultural and spiritual values by protecting sacred areas within it. Additionally, it maintains the sustainability of natural resources. The people of Mandor Kiru village also utilize natural resources in a limited and non-exploitative manner by applying customary law systems that impose fines and community trust to avoid damaging the forest. As a result, flora and fauna such as various types of timber trees (Pelaik, Jerinat, Ubah, Melabat, Apik, Munti bamboo, Madangk); various types of rattan (Mua and Saga); various types of medicinal plants (Akar Bajaka, Akar Langir, Sirih Hutan); various types of fruits (Cempedak, Sengkubu) and various types of fauna, such as: Monkeys, Apes, Porcupines, Pelanduk, Tengilik, Pythons, Deer, King Cobras, Biontong (large white rats), Masak Pisang (smelly squirrels), Angkis (large rats), Civets, can continue to coexist with nature as their ecosystem.

The Dayak Be'aje Indigenous Community, Benua Sengkunang, located in the Mandor Kiru village area, does not yet have specific regulations governing the recognition and protection of rights or the protection of community-managed areas. However, there is a legal basis established regarding the recognition and protection of Customary Law Communities in Landak Regency, namely through Landak Regional Regulation Number 15 of 2017 concerning the Recognition and Protection of Customary Law Communities in Landak Regency and the Landak Regent's Decree Number 660.1/292/HK-2018 concerning the Establishment of the Verification and Validation Committee for the Recognition and Protection of Customary Law Communities in Landak Regency.