Torunt Karamant Botuh Tawar (Hutan Keramat)

The origin of the Kommi Simpang Community began with a person named Kek Riak Rantangk, who had six siblings: 1. Kek Riak Rantangk; 2. Kek Pateh Bangi; 3. Kek Ria Niti; 4. Kek Tangara Mani; 5. Kek Riak Jurangk; 6. Pateh Inte Domong Guru; 7. Kek Ria Muncok. These seven siblings were known as “Desa Sembilan Demong Sepuluh”, who at that time lived in Sukadana (Kayong Utara). The seven siblings originated from mainland China. They departed from mainland China to Java and then went to Kalimantan in the Sukadana area and settled there. Then one of them, Kek Riak Rantangk, and his descendants, namely Kek Jua and his wife Nek Dumeh, his siblings Kek Katotoh and Nek Soge, went to a place that was later called Sarawak and settled.

From Sarawak, they formed new communities called Kukot, Sapo, and Kommi. Then Kukot formed the Kasiau, Satutuh, and Pantang Communities. Sapo formed communities in Nyangangk and Legong, while Kommi formed communities in Paninjau and Sungi Marau. Sungi Marau formed a community in Muara Kase. Then Paninjau formed new communities namely Bakongk, Muntee, and Binankg. From the Bakongk, Muntee, and Binankg communities, a community was formed that is now called Desa Kenanga, which was established in 2005. The people in Desa Kenanga are known as Dayak Kommi Simpang.

The Dayak Kommi Simpang Indigenous Community has an area that is managed traditionally, namely Torunt Karamant Botuh Tawar or Sacred Forest. This area has origins/stories that recount a sacred stone (tawar stone) located in the forest area. The stone is near a river and is flowed by water. Then, there was a person who performed nuba sungai (catching fish by poisoning). When the poisoned river water flowed close to the forest, the water turned fresh and non-toxic, and no fish died. However, when the water reached downstream, the fish died. Thus, the community believes that the sacred stone can neutralize all poisons. Therefore, the community believes that this forest area becomes a sacred forest because there is a miraculous stone located within it.

In the past, the sacred forest was used as a ritual area by shamans/elders when they wanted to heal sick people. The sacred forest was also used as a ritual place by elders/people with ‘knowledge’ at the end of each year (Nyapat Taunt Ritual). The Nyapat Taunt Ritual is a ritual where the elders or knowledgeable individuals make offerings in the Sacred Forest by bringing offerings such as chickens or pigs. The Nyapat Taunt Ritual itself is an annual agenda of the Dayak Simpang Hulu Indigenous Community. The Nyapat Taunt means closing the farming year and opening the next farming year—or it can be said to be a harvest festival/thanksgiving. In addition, this area is also commonly used for ba’angko, bakaol, baniat, bakaramat rituals—each aimed at seeking protection from diseases. This activity was also carried out during the COVID pandemic in 2020. The area around the sacred forest also has trees that can be harvested for natural resources.

The Dayak Kommi Simpang Indigenous Community jointly manages and maintains the sacred forest to keep it sustainable. The management of the Sacred Forest is supervised by an indigenous institution called Lembaga Adat Pateh Boga. This indigenous institution consists of Pateh (the highest customary leader at the village level) and Temenggung (the customary head of the hamlet). The main rule that applies in the sacred forest is that if someone wants to enter, they must be respectful and must not behave recklessly. The community is allowed to take natural resources around the sacred forest for daily needs in a limited manner, such as vegetables and traditional medicines. The rules that apply in the management of the protected area are formed based on customary deliberation and village government. Then, if there is a violation or damage caused by the community to the protected area, the violator will be subject to sanctions based on the rules/laws applicable in the community, and these sanctions are agreed upon through customary deliberation based on the articles stipulated in customary law.

The Dayak Kommi Simpang Indigenous Community protects the Sacred Forest area because it contributes to the preservation of the forest ecosystem and the biodiversity within it. In addition, the main purpose of the community in protecting the sacred forest is related to the spiritual values inherent in the identity of the Dayak Kommi Simpang Indigenous Community. If the community protects the Sacred Forest, the benefit gained is that the community can live peacefully alongside their ancestors. Regardless, the community highly respects and wishes to maintain/protect this sacred forest so that its existence is not disturbed. The Sacred Forest is seen as one of the areas where the elders communicate with ancestral spirits. Furthermore, the flora and fauna around it can be preserved and utilized well, such as: Flora (Rattan, Rubber; Traditional medicines: Bejaka root, Ketepeng, Yellow Bamboo root, Setomu, Memban; Flowers: Sabangk Mirah, Sabangk Putih, Komangk Omas, Komangk Kamas; Vegetables: Bamboo shoots, Ferns, Kasipak, Jampayak, Melinjau, Karureh, Karumeh, Samar Bubu, Cucumber, Poyak) and Fauna (Mouse deer or Palano, Barking deer or Jorak, Squirrel, Turtle dove, Green pigeon, Woodpecker, Deer or Poyu, Pangolin, Porcupine, Small porcupine or Rangke, Civet, Snake).

The Dayak Kommi Simpang Indigenous Community has a legal basis in the Regional Regulation of Ketapang Regency No. 8 of 2020 concerning the Recognition and Protection of Indigenous Law Communities in Ketapang Regency. Then, the Decree of the Regent of Ketapang No. 589/DISPMPD-B/2021 concerning the Committee for Indigenous Law Communities. However, there is still no specific regulation governing the recognition and protection of the rights/management areas of the Dayak Kommi Simpang Indigenous Community. However, the community has made efforts to create written regulations (still in draft form), namely the Draft Regulation of Desa Kenanga.