Text: Rifqy Faiza Rahman
Photos: Deta Widyananda and Mauren Fitri

Ransum, the 61-year-old Dayak Lebo community elder of Merabu Village, embodied the village’s rich history. Time had etched its mark on him—silver hair, weathered skin etched with wrinkles, and a cane supporting his steady steps. Though his body, marked by swollen feet and occasional muscle cramps, hinted at limitations, his spirit remained vibrant. He spent his days on the long wooden chair on his stilted house’s terrace, cigarettes his constant companion. Erna Wati, his 62-year-old wife, sat beside him, their shared challenges reflected in her need to walk on all fours.

Despite his physical limitations, Ransum’s eyes held a spark. His voice, though raspy, spoke volumes, carrying the weight of countless memories. When adorned in traditional attire—a wooden bark shirt, layered necklaces, a cloth loincloth, and a mandau (sword)—his transformation was remarkable. A sable hat with a golden hornbill beak and feathers completed the image, and with a cane in hand, he straightened his posture, exuding the dignity of a Merabu elder.

A hint of a smile played on his lips despite his missing teeth. On October 10th, 2023, he shared stories with TelusuRI, tales of his ancestors and the traditions of the Dayak Lebo Merabu, a cultural heritage they fiercely strive to preserve in the face of modern times.

Life and death are intertwined with tradition

Similar to other Dayak tribes, the Dayak Lebo of Merabu are deeply entwined with tradition, from the cradle to the grave. As a subtribe of the Dayak Basap, itself descended from the Dayak Punan, one of Kalimantan’s largest Dayak groups, the Lebo people in Merabu carry on practices, rituals, and customary laws as ancient as the village itself.

“Living in the mountains and forests, how could we even comprehend the concept of a village?” explained Ransum. “Building a village back then was vulnerable to attacks, during the ngayau era. When that happened we sought refuge and food in the forest.”

Ngayau refers to a historical period of headhunting among certain Dayak tribes. The Dayak Basap Lebo, however, were a smaller, peaceful group, opting for isolation deep within the jungle. They found shelter in longai, narrow gaps between towering rock formations rich in prehistoric caves, forming the present-day Sangkulirang-Mangkalihat karst ecosystem. This remote and inaccessible location offered them sanctuary.

It was within these longai that Ransum’s ancestors began attempts at creating a village, constructing basic shelters. However, fear of raids from other tribes kept them from permanently settling.

Only when the ngayau era subsided and inter-tribal hostility ceased, did the village truly come alive. The community built houses, established farms with corn, cassava, and mountain rice, and their elders defined the forest boundaries, establishing customary rules, particularly regarding the protection of their surrounding forests and the Sangkulirang-Mangkalihat karst ecosystem, their cherished “backyard.”

Left: Nordiana shows her work in the form of traditional rattan bag crafts. Right: Hakim (red shirt) filters natural honey freshly harvested from the forest last night. The residents of Merabu Village depend on the products of the Sangkulirang-Mangkalihat karst buffer forest to provide a source of family economy/Deta Widyananda

“We fear outsiders entering and destroying our forest,” explained Ransum, the village elder, “it’s our lifeblood.” The Sangkulirang-Mangkalihat karst buffer forest provides an abundance of natural resources: sago, honey, forest fruits, wild boar, hornbill, deer, and even freshwater fish from the Lesan River.

The government system proceeded in stages when it was led by Sampan, the first village head before Asrani (48). Sampan is Asrani’s uncle. Last October, Asrani was re-elected as Head of Merabu Village, after serving in the 1998—2011 period.

The village’s close relationship with the forest is evident in their nickname, “the tribe of gatherers and hunters.” They utilize these resources sustainably, fulfilling daily needs, from food consumption to traditional medicines prepared by their Belian (healers) for the sick.

The Dayak Lebo community upholds a unique belief system. In certain rituals, they offer food to unseen inhabitants of the forest, particularly in sacred locations like Bloyot Cave, other karst caves, Nyadeng Lake, and Ketepu Peak. This practice, known as the “iraw” tradition or “village melas”, is a way to appease them and ensure bountiful harvests of honey, forest products, fruits, and rice.

Yellow rice plays a significant role in these rituals and other community activities. For instance, the manugal tradition involves sowing yellow rice during a collective effort to open new land for rice cultivation. This specific type of rice, classified as mountain rice, requires no seeding and yields only one harvest annually.

Yellow rice plays a crucial role in the traditions and way of life for the Dayak Lebo community of Merabu. According to Ransum, the village elder, choosing land for rice cultivation involves a lengthy process. Yellow rice acts as a spiritual tool to assess the suitability of potential clearing sites within the limited forest area. If the elders deem a plot unproductive, they move on to another location.

“This was the way of our ancestors, and we still use it today,” Ransum explained. “But now, things have changed. People are quicker to clear land without the traditional methods, and it’s become harder to find suitable plots.”

Agus Atino, a migrant married to a Lebo Dayak woman, emphasized the importance of offering yellow rice during the manugal tradition, a collective effort to open new farmland. He describes a lemang party, where the community gathers in a hut within the fields to enjoy a traditional dish of sticky rice cooked in bamboo over an open flame.

“We built a small hut, one meter by one meter, filled with yellow rice and flowers,” Agus explained. “Unfortunately, I didn’t have time to prepare it yesterday. Everyone’s been so busy, there wasn’t anyone to help.”

This sacred rice also serves as a welcoming gesture for visitors from outside the village. Ransum elaborated, “It signifies our respect for everyone who comes to our village. We sprinkle them with yellow rice, wishing them a safe journey back home, free from illness or danger.”

However, Ransum admits his concerns, especially when guests enter the forest without prior notice. He worries that large groups, accompanied by unknown individuals, could endanger the village’s precious 8.245 hectare of forest.

Due to his health, not all visitors receive the traditional yellow rice reception. It is reserved for specific occasions, such as visits from regional or central government officials, representatives of non-profit organizations working in Merabu, and dignitaries attending the annual “Tuaq Manuk” peak procession, a traditional festival celebrated in Berau Regency.

In most cases, Ransum leaves messages, particularly for tour operators bringing guests to Merabu. He emphasizes the importance of respecting customary practices by seeking permission and informing him before entering the forest.

“Following generations of tradition and upholding customary law can be challenging, with its restrictions,” Ransum softly conceded. “But ultimately, these practices are also for our own good. We strive to maintain the forest according to the customs passed down from our ancestors.”

“If I pass away, it’s over…”

As the Dayak Lebo community elder for 19 years, Ransum faces significant challenges in preserving his people’s ancestral traditions. The rapid pace of modernization and the introduction of Christianity and Islam have limited the practice of traditional rituals.

While some community members remain open to practicing their customs, others have abandoned them due to religious teachings. Certain rituals, such as offering food to unseen forest dwellers or sprinkling yellow rice before manugal, are seen as conflicting with religious beliefs.

Ransum believes that religion lacks the specific restrictions found in adat traditions. He sees religion as a potential complement to existing customs, but he chooses to adapt to the current dynamics.

Asrani, the village head, acknowledges Ransum’s concerns and tries to bridge the gap between religious and traditional perspectives. He emphasizes that adat (customary law) life in the present era differs from the past.

“We are simply preserving our heritage,” Asrani explains. “We believe that these customs and traditions are our legacy, not something fabricated. Even if they are considered outdated, they represent our identity. I believe there’s nothing inherently wrong with our culture, as people in the past didn’t have religion.”

Accessibility to convenient and simplified information and technology poses another challenge, particularly for the younger generation, whose understanding of their village’s traditions is limited. This lack of knowledge and generational gaps threaten not only the survival of adat but also the development of ecotourism, which has been a key focus for Merabu in recent years.

No concrete efforts have been made to document Ransum’s vast knowledge of adat traditions in a written and organized manner. 

Ransum acknowledges the complexities of preserving ancestral traditions in the face of modernization and evolving beliefs. While he believes religion doesn’t impose the same restrictions as “adat” (customary law), he sees them as potentially complementary. However, he chooses to adapt to the current dynamic, allowing space for diverse perspectives within the community.

Asrani, the village head, recognizes the concerns raised by Ransum. He emphasizes the importance of safeguarding their heritage: “We simply strive to preserve our traditions, a legacy passed down, not fabricated. Even if deemed outdated by some, they are the cornerstone of our identity. Back then, there was no conflict with religion, as it simply wasn’t present.”

Another significant challenge lies in the easy access to information and technology, which can create a disconnect from traditional knowledge, particularly among younger generations. This lack of understanding, coupled with difficulties in documenting and passing down these traditions, creates a risk not only for the survival of adat but also for the sustainable development of ecotourism, a vital pillar of Merabu’s recent economic growth.

Unfortunately, there are currently no concrete efforts to formally document the wealth of traditional knowledge held by Ransum, potentially leading to the loss of this invaluable cultural heritage.

The Tuaq Manuk Festival held last July offered a glimmer of hope for preserving the Dayak Lebo community’s cultural identity. This week-long series of traditional ceremonies showcased Merabu Village’s dedication to keeping the “cultural blood” of its ancestors alive.

Conceptualized by the village’s early leader, Simpo Belian Danyam, through spiritual guidance, Tuaq Manuk signifies a collaborative tradition with spiritual undertones. It serves as a platform for learning about various aspects of Dayak Lebo customs, encompassing elements like language, knowledge systems, social organization, daily tools, livelihoods, religious practices, art forms, and sacred rituals.

The festival unfolds in four distinct phases. Beramu, a period of preparation and practice. Pasing, a time for prayer and expression of gratitude for what exists. Menyadi Tuaq, fulfilling one’s duties and responsibilities. Peding, the period of observing the established rules and taboos.

These phases are accompanied by vibrant dances and diverse forms of traditional music, such as tajaan, bibi temongang batang, tapik-tapik bagizam, sebumung buka-buka sebumung, batu luga-luga, and tarenten buto taretung.

Ultimately, the Tuaq Manuk Festival aims to bring blessings to the people and forests of Merabu, fostering a sense of gratitude for their harvest, fruit, and honey. It also provides an opportunity for healing and prayer for those facing difficulties. Local residents and visitors alike are welcome to participate in the festivities and gain a deeper understanding of Merabu’s rich traditions.

However, despite the festival’s success, a sense of worry lingers on Ransum’s face. He recognizes the immense challenge of preserving these traditions in the face of rapid modernization and evolving beliefs. He acknowledges the potential threat posed by external influences that may marginalize the customs, regardless of their nature.

Ransum expresses deep concern about the diminishing respect for traditional practices. “It saddens me that many of our taboos are being violated,” he laments. “People do things they’re not supposed to, and the consequences only come later when someone falls ill. It’s heartbreaking to see our traditions fading away.”

Despite his role as a traditional leader, Ransum feels his influence limited to spiritual matters. “People rarely seek our guidance for resolving physical problems affecting the village or the forest,” he explains. “They only turn to us when things are truly dire.” He sees his position as more symbolic than practical.

Another source of worry is the lack of a clear successor. While his son, Soleman, has been designated as the potential heir to his role, Ransum acknowledges the challenges involved. “He still needs to learn the intricate details of our history and traditional rituals. Absorbing this deep-rooted philosophy takes time,” he emphasizes.

Ransum’s words carry a sense of resignation, “If I’m gone, I fear the Dayak Lebo customs may vanish altogether.” They would only exist as relics in photographs, hornbill crowns, mandau, and clothing hanging silently on his house’s walls. (*)

Translated by Novrisa Briliantina

Cover photo:
A Merabu man holds a traditional wooden (tugal) with a charcoal smudged face. During the manugal tradition, residents fool around with each other by poking charcoal in each other’s faces. There is no exception for anyone, even guests from outside the village. It is a form of welcoming people from outside the village. The atmosphere became boisterous and friendly/Mauren Fitri

In September—October 2023, the TelusuRI team visited Sumatra Utara, Riau, and Kalimantan Timur on the Arah Singgah expedition: Bringing Harmony to Human Life and Nature. Our trip report can be followed at telusuri.id/arahsinggah.

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The post The Fate of Dayak Lebo Tribe at the Crossroads appeared first on TelusuRI.

Teks: Rifqy Faiza Rahman
Foto: Deta Widyananda dan Mauren Fitri

Rambut di kepala sudah memutih. Kulit cokelatnya mulai berkeriput. Kedua sendi lutut mengapur. Kaki bengkak karena asam urat. Sesekali ototnya akan kram jika terlalu lama duduk atau bergerak. Langkahnya sudah tatih. Saat berjalan, sepotong kayu bercat hijau harus digenggam untuk menopang tubuh.

Kondisi itu membuat Ransum (61) terlihat lunglai karena tidak selalu bisa bepergian setiap saat. Kursi kayu panjang di teras rumah panggungnya jadi tempat menghabiskan waktu sehari-hari. Mengisap batang demi batang rokok filter. Erna Wati (62), istrinya, jadi teman bicara setia yang duduk bersandar di kosen pintu rumah. Ia juga harus berjalan merangkak karena kendala kesehatan di lututnya. Tubuh Ransum tampak mungil dengan balutan kaus katun biru bertulis “Jakarta Tempo Doeloe”.

Namun, ia seakan tidak ingin menyerah pada segala titik lemah itu. Sorot matanya tajam. Tutur kata masih jelas. Selaras dengan detail labirin memori lampau yang sangat kuat. Apalagi jika sudah memakai baju jomok kulit kayu, aneka kalung di leher, hingga cawat kain dengan mandau beraneka pernik melingkar perut. Lalu topi bulu musang yang bermahkotakan paruh enggang keemasan dan bulu-bulu megah terpasang di kepala. Meski memegang tongkat, ia berusaha berdiri tegap. Terpancar jelas muruahnya sebagai tetua adat Kampung Merabu.

Di balik mulut yang nyaris ompong, senyumnya berusaha terkembang. Kepada TelusuRI (10/10/2023), ia berkisah tentang leluhur dan tradisi Dayak Lebo Merabu, yang di era kini masih berjuang mempertahankan eksistensi.

Hidup mati berurat adat

Sebagaimana suku Dayak pada umumnya, sendi-sendi kehidupan masyarakat Dayak Lebo tidak lepas dari adat. Dari proses kelahiran bayi bahkan sampai urusan kematian. Sebagai subsuku dari Dayak Basap, yang menginduk pada Dayak Punan—salah satu rumpun suku Dayak terbesar di Kalimantan—orang-orang Lebo di Merabu memiliki sejumlah laku, ritus, hingga aturan-aturan adat yang usianya sama tua dengan lahirnya kampung tersebut.

“Karena kami ini kan orang pegunungan, orang [yang tinggal di] hutan, mana kami mengerti [konsep] kampung dulu? Kalau kami tembus [bikin] kampung ini kan [gampang] diserang orang, [karena] dulu zaman ngayau,” papar Ransum. “Jadi, kami harus lari ke hutan. Kami cari makan di hutan.”

Dahulu, ritual ngayau masih kental dilakukan oleh suku-suku Dayak pemburu kepala. Masyarakat suku Dayak Basap Lebo merupakan kelompok kecil dan terasing di dalam hutan, yang tidak memiliki tradisi perang antarsuku. Mereka bersembunyi hingga ke pedalaman rimba belantara. Bertahan hidup di longai, celah datar sempit di antara bukit batu menjulang penuh gua prasejarah, yang kini dinamakan ekosistem karst Sangkulirang-Mangkalihat. Kawasan terpencil tanpa arah yang susah ditembus siapa pun. 

Di antara waktu-waktu tersebut, para nenek moyang Ransum mulai berusaha merintis kampung. Membuat beberapa rumah sederhana. Namun, mereka belum berani menempati karena takut sewaktu-waktu diserang dan dibunuh suku lain.

Sampai kemudian situasi benar-benar kondusif dan tak ada lagi permusuhan antarsuku, kampung tersebut mulai hidup. Masyarakat membangun banyak rumah, membuka ladang-ladang pertanian, seperti jagung, singkong, dan padi gunung. Tetua adat menetapkan batas hutan dan memberlakukan aturan-aturan adat. Terutama soal kewajiban menjaga hutan dan gugusan karst Sangkulirang-Mangkalihat yang ada di “halaman belakang” kampung mereka.

“Kami takut orang masuk ke sana dan merusak hutan kami, karena hutan itu jadi penghidupan kami,” terang Ransum. Sumber daya alam di dalamnya memang melimpah, antara lain sagu, madu, hingga buah-buahan hutan. Hewan-hewan buruan juga masih berkeliaran, seperti babi hutan, pelanduk, hingga kijang. Tidak terkecuali ikan-ikan air tawar yang hidup di aliran Sungai Lesan. 

Sistem pemerintahan perlahan berjalan ketika dipimpin oleh Sampan, kepala kampung pertama sebelum Asrani (48). Sampan adalah paman Asrani. Oktober lalu, Asrani terpilih kembali sebagai Kepala Kampung Merabu, setelah pernah menjabat pada periode 1998—2011.

Eratnya hubungan orang Dayak Lebo dengan hutan membuatnya lekat dijuluki suku peramu dan pemburu. Memanfaatkan segala sumber daya di hutan seperlunya untuk mencukupi kebutuhan sehari-hari. Tidak hanya untuk konsumsi rumah tangga, tetapi juga meracik tanaman-tanaman hutan sebagai ramuan saat ada yang sakit atau memerlukan penanganan Belian (dukun adat).

Maka pada beberapa ritus khusus, memberi “makan“ penghuni hutan—yang tak kasatmata—adalah wajib bagi masyarakat Dayak Lebo. Tidak terkecuali lokasi-lokasi sakral, seperti Gua Bloyot dan gua-gua karst lain, Danau Nyadeng, maupun Puncak Ketepu. Salah satu caranya melalui tradisi iraw atau melas kampung. Sebuah ritual adat tolak bala, yang bertujuan agar madu maupun hasil hutan di dalamnya, buah-buahan, dan panen padi melimpah.

Keberadaan beras kuning menjadi krusial dalam ritus-ritus tersebut. Penaburan beras kuning biasa dipergunakan untuk beberapa kegiatan. Misalnya tradisi manugal, pembukaan lahan baru untuk menanam padi secara gotong royong. Padi yang digunakan jenis padi gunung tanpa melalui persemaian benih, yang hanya bisa panen sekali dalam setahun.

Menurut Ransum, proses penentuan lahan penanaman padi sebenarnya cukup panjang. Beras kuning menjadi media spiritual untuk melihat kelayakan lahan bekas bukaan hutan secara terbatas tersebut. Jika satu petak lahan dianggap tetua tidak akan menghasilkan, maka akan berpindah ke tempat lain. 

“Itu adat kami dulu [dan] masih dipakai nenek moyang kita. Nah, sekarang ini, ya, tebas-tebas saja. Enggak ada lagi yang mau [seperti dulu], karena susah juga,” ujar Ransum. 

Agus Atino (53), warga pendatang yang beristri asli Dayak Lebo, mengakui beras kuning mestinya disediakan saat manugal. Terutama ketika malam harinya pesta lemang, yaitu makan-makan bersama di pondok tengah kebun. Lemang adalah kuliner khas Merabu berupa beras ketan dalam bambu panjang yang dibakar.

“Harusnya [memang] ada seserahan semacam pondok kecil 1×1 meter yang diisi beras kuning dan bunga-bungaan. Sayangnya, kemarin nggak sempat untuk mencari. Bapak-bapak juga nggak ada yang bisa dimintai tolong karena pada sibuk,” jelasnya.

Beras kuning tersebut juga biasa digunakan untuk menyambut tamu dari luar kampung. Ransum menjelaskan, “Itu tanda hormat kita kepada semua orang yang datang ke kampung. Kita menaburkan beras kuning supaya dia selamat. Pulang kembali ke kampungnya sendiri dengan selamat. Enggak kena sakit, enggak kena bahaya.”

Bukan apa-apa. Bapak empat anak itu khawatir jika ada orang masuk hutan tanpa pamit padanya. Lalu si tamu tak dikenal membawa banyak orang, yang pada akhirnya hanya akan merusak hutan desa seluas 8.245 hektare tersebut.

Akan tetapi, karena faktor kesehatan, penyambutan adat seperti itu tidak selalu dia lakukan. Hanya pada beberapa momen tertentu, seperti kehadiran pejabat daerah, pemerintah pusat, tamu-tamu organisasi nirlaba yang memiliki program di Merabu, atau prosesi puncak di Tuaq Manuk, yang kini menjadi kalender festival adat tahunan Kabupaten Berau.

Selebihnya, ia hanya menitip pesan. Khususnya kepada operator wisata yang membawa tamu ke Merabu, agar setidaknya meminta izin dan pamit kepada Ransum sebelum masuk hutan.

“Kalau kita telusuri betul-betul sejarah adat yang ada [turun-temurun], berat [memang] hukum adat itu. Banyak pantangan-pantangannya. Tapi, ya, itu untuk kebaikan kita juga,” tutur Ransum lirih. “Kami hanya berusaha meneruskan pesan nenek moyang kami agar memelihara hutan [dengan adat].”

“Kalau saya mati, ya, habis sudah…”

Sembilan belas tahun menjadi tetua adat, Ransum tidak memungkiri kendala besar yang ia hadapi untuk melestarikan adat Dayak Lebo dari nenek moyangnya. Selain arus modernisasi yang berkembang pesat, masuknya dua agama baru—Kristen dan Islam—menurutnya juga berperan dalam membatasi ritus-ritus adat yang ada.

Meskipun beberapa orang masih terbuka dan mau melaksanakan adat, tetapi tidak sedikit yang mulai meninggalkan karena pesan pemuka agama masing-masing. Biasanya penolakan terhadap adat disebabkan sejumlah ritual yang dipandang bertentangan dengan aturan kitab suci atau menyekutukan Tuhan. Termasuk soal memberi “makan” sosok-sosok tak kasatmata penghuni hutan atau menabur beras kuning sebelum manugal tadi.

“Kalau agama kan tidak ada pementang-pementangnya,” kata Ransum. Ia beranggapan bahwa dalam agama tidak diatur pantangan-pantangan sebagaimana halnya adat. Di sisi lain, agama sebenarnya bisa menjadi pelengkap adat yang sudah ada. Namun, ia sendiri memilih melunak dan membiarkan dinamika yang terjadi saat ini.

Keresahan Ransum tersebut diakui sendiri oleh Asrani, Ia mencoba menjembatani perbedaan pandangan agama dan adat. Menurutnya, kehidupan adat di era sekarang tidak lagi sama seperti dahulu. 

“Sebenarnya kita [melakukan ritual adat] hanya melestarikan saja. Kami berpikir ini [adat] memang peninggalan dan tradisi kita, bukan dibuat-buat. Walaupun dianggap ketinggalan zaman, itulah jati diri kita,” jelas Pak Ra, sapaannya. “Saya rasa di budaya itu juga sebenarnya tidak ada yang salah, karena zaman dulu kan orang memang belum punya agama.”

Keterbukaan akses informasi dan teknologi yang serba praktis dan tidak ribet menjadi faktor lain yang bisa berpengaruh. Khususnya anak-anak muda, yang literasinya soal tradisi-tradisi di kampungnya masih terbatas. Keterbatasan literasi adat dan regenerasi tidak hanya berbahaya pada eksistensi adat, tetapi juga pengembangan ekowisata yang jadi andalan Merabu beberapa waktu terakhir. Sejauh ini belum ada upaya konkret dalam mengawetkan pengetahuan adat yang dituturkan Ransum sebagai pustaka secara tertulis dan rapi.

Sebagai jalan tengah, penyelenggaraan Festival Tuaq Manuk pada Juli lalu seolah menjadi momentum tepat. Berlangsungnya rangkaian upacara adat selama hampir sepekan penuh menunjukkan komitmen Kampung Merabu mempertahankan darah budaya nenek moyangnya.

Tuaq Manuk dicetuskan oleh Simpo Belian Danyam, pemimpin adat pada masa-masa awal kampung berdiri, setelah menerima hidayah sang leluhur penguasa alam melalui petunjuk mimpi. Tuaq Manuk merupakan tradisi gotong royong bernuansa spiritual yang merangkul semua golongan, sekaligus sebagai wadah literasi tentang unsur-unsur kehidupan sehari-hari yang melekat dalam adat Dayak Lebo: bahasa, sistem pengetahuan, organisasi sosial, sistem peralatan hidup, sistem mata pencaharian, sistem religi, sistem kesenian, dan sistem kesakralan. 

Terdapat empat masa atau tahapan utama dalam ritual Tuaq Manuk. Beramu, masa orang-orang mengupayakan apa yang diperlukan. Pasing, masa orang mendoakan yang sudah ada. Menyadi Tuaq, masa orang melaksanakan tugas dan tanggung jawabnya. Peding, masa setiap orang harus taat pada aturan atau pantangan. Setiap prosesi tersebut selalu diiringi tari-tarian dan alunan aneka jenis musik Tuaq, seperti tajaan, bibi temongang batang, tapik-tapik bagizam, sebumung buka-buka sebumung, batu luga-luga, dan tarenten buto taretung.

Tujuan besarnya agar masyarakat dan hutan Kampung Merabu diberikan keberkahan dan senantiasa bersyukur pada hasil yang diterima. Baik untuk kebutuhan tahun ini maupun tahun-tahun mendatang. Panen padi sukses, buah-buahan dan madu berlimpah, juga termasuk memberi obat dan doa pada warga yang mengalami beragam kesulitan. Selain warga lokal, wisatawan yang datang pun boleh hadir untuk lebih mengetahui tradisi lokal Merabu.

Sekalipun begitu, raut wajah Ransum tetap menyiratkan kegundahan. Tantangan yang membentang di depan matanya seolah terlampau besar; menempatkan adat Dayak Lebo dalam dilema. Ia tentu tak akan mungkin menahan segala arus langkah yang perlahan bisa saja berpotensi meminggirkan adat. Urusan apa pun itu.

“Kita sedih karena pementang-pementangnya banyak dilanggar. Apa yang dilarang, kita kerjakan. Nanti baru tahu [dampaknya] pas tiba-tiba sakit,” keluhnya. “Jadi, sedih kalau adat kita dikurangi terus.”

Sekarang saja, menurut kakek sembilan cucu itu, ketua adat sudah jarang dipercaya untuk menyelesaikan beberapa persoalan fisik. Baik masalah yang menimpa kampung maupun hutan desa. Kemampuan spiritual seorang ketua adat seperti Ransum hanya diperlukan ketika warga sudah benar-benar buntu. Secara terus terang, ia menyebut status pemangku adat di Merabu hanya sebagai topeng saja.

Kegelisahannya tidak berhenti sampai di situ. Regenerasi pemangku adat Dayak Lebo juga memusingkan kepalanya. Ransum sebenarnya telah menyiapkan anak pertamanya, Soleman, sebagai penerus tampuk kepemimpinan adat di Kampung Merabu. Meskipun ia sendiri belum terlalu yakin. Perlu waktu untuk benar-benar bisa menyelami filosofi adat merasuk dalam raga dan jiwanya.

“Dia [masih] belum tahu sejarah dan cara-cara [ritual] adat Merabu,” katanya. Sampai sekarang ia masih berusaha mewanti-wanti agar jangan sampai membiarkan adat Merabu punah ditelan bumi.“Kalau saya mati, ya, habis sudah [adat Dayak Lebo],” ujarnya pasrah. Jika sudah begitu, maka adat Dayak Lebo hanya menjadi catatan sejarah untuk anak cucu dalam cetakan album foto, mahkota enggang, mandau, dan baju jomok yang terpajang membisu di dinding rumah Ransum. (*)

Foto sampul:
Seorang pria Merabu memegang tugal kayu tradisional dengan muka celemotan arang. Di sela-sela tradisi manugal, warga saling bersenda gurau dengan mencolek arang ke wajah masing-masing. Tidak terkecuali jika ada tamu yang ikut, sebagai bentuk penyambutan orang dari luar kampung. Suasana pun menjadi riuh dan akrab/Deta Widyananda

Pada September—Oktober 2023, tim TelusuRI mengunjungi Sumatra Utara, Riau, dan Kalimantan Timur dalam ekspedisi Arah Singgah: Meramu Harmoni Kehidupan Manusia dan Alam. Laporan perjalanannya dapat diikuti di telusuri.id/arahsinggah.

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