Some Depictions of Batang Garing Tree
1. Origin
Dayak Ngaju people view the world through their understanding of Batang Garing Tree (The Tree of Life). The tree is believed to have been sent down by the God of Dayak Ngaju, who is called Ranying Hatalla Langit (The One and Only God). In the Tetek Tatum (literally means the Pure Weeping of Lamentation), it is told that Ranying Hatalla Langit created two trees that bears fruit and have leaves of gold, diamonds and gemstones, they are called Batang Garing Tinggang (The Tree of Life) and Bungking Sangalang (Riwut, 2003:490).
In its depiction, Batang Garing Tree is illustrated in the shape of spears facing upwards representing Ranying Mahatala Langit. Below the tree, there is a jug containing holy water and waving boughs, symbolizing the Jata or the underworld. The leaves are a symbol of the tail feather of Enggang Bird and each bough has three of them pointing upwards or downwards, signifying three large groups of men, namely those who are descendant of Maharaja Sangiang, Maharaja Sangen, and Maharaja Bunu or Buno (http://ceritadayak.blogspot.com/).
Generally, the people of Dayak Ngaju see Batang Garing as a symbol of three stratums of cosmos namely, the upper world, pantai danum kalunen (earth), and the underworld (water). The upper world is the place of Ranying Hatalla Langit, the earth is where human kind live, as for the underground is a residence of Jata or Lilih or Raden Temanggung Sali Padadusan Dalam or Tiung Layang Raja Memegang Jalan Harusan Bulau, Ije Punan Raja Jagan Pukung Sahewan (Riwut, 2003:508).
2. Knowledge about the World
Dayak Ngaju people see humans as perfect creations of Ranying Hatalla Langit, for that they are given the duty to preserve earth and everything in it so as to not be damaged (http://betang.com/). Being perfect, humans must give good examples to other creatures living on earth (http://www.nila-riwut.com/).
In the Tetek Tatum, it is told that the trees was created when Ranying Hatalla Langit took off and threw away His selatup or lawung (head band) made of gold, diamonds, and gemstones. All of a sudden, the lawung turned into two huge trees with fruits and leaves composed of gold, diamonds, and gemstones. The trees were called Batang Garing Tinggang and Bungking Sangalang (Riwut, 2003). Batang Garing Tree becomes a symbol of the universe that is divided into three stratums, the upper world, Pantai Danum Kalunen (earth), and the underworld.
a. The Upper World
There are seven spheres of clouds in the upper world. Every gate of a sphere is guarded by Ranying Hatalla‘s servants.
- The first sphere is guarded by:
- Balu lunuk mina rantanan pinang, sulan gajah balui bagawing penyang
- Ganan
- Hantarung tatau dahiang
- Nyahu papan saliwae
- Darahan tatun antang
- Putir santang baduri langit
- The second sphere is guarded by:
- Manyamei tatu asun bulan (the moon guard)
- Rawing bulan tapakalung bulau (the moon keeper)
- Talin pambahui riwut (the wind controller)
- Raja langit lumbah
- Bulan betau kameluh panyalumpuk bulan
- Tambun baputi
- Tambun untai rabia
All of the second sphere‘s guard appears in furry bodies and dog faces, having eaten foods they shouldn‘t (Riwut, 2003).
- The third sphere is guarded by:
- Balu induk rangkang penyang
- Sangiang garing malatar langit
- Jata raden tunjung
- Antang pating pelang
- Raja dohong marna tandang
- Antang riak mihing
- Dahiang mantuh bulau
- Antang tampurahei
From these guards of the third sphere, human may beg everything, especially long life and fortune (Riwut, 2003:205).
- The fourth sphere is guarded by:
The main duty of the fourth sphere‘s guards is to work as a medium between human kind and those who dwell in the fifth sphere. The occupants of the fourth sphere are:
- Raja baparung panjang
- Raja nyagun tinggang
- Mangku mahabayu timpung
- Lilang panjang kasau langitLilang nyahu entai
- Lilang rintih langit
- The fifth sphere is guarded by:
- Tanduh bulau tangkurajan sangiang
- Tanduh bulau nyumping tapang
- Tanduh bulau hatingan sawang
- Tanduh bulau hatingang dohong
- Tanduh bulau hatingan riwut
- Tapang tunggal mandawean bulan
- The sixth sphere is guarded by:
- Raja sambung maut
- Raja sapaukur belum
- Raja sapaungut belum
- Raja sapanaleng haseng
- Raja sababaling langit
- Raja sababalang buno
The seventh sphere is the uppermost cloud, where Ranyang Hatalla sits on His throne.
Depiction of the Upper World
Source: http://jenggotcommunity.blogspot.com
b. Pantai danum kalunen (earth)
Pantai danum kalunan is where human kind live in for a while. After death, they will go to buli ke lewu liau (heaven). Those who want to reach the seventh sphere must pass through forty formations of embun or ambun (Riwut, 2003: 498).
c. The Underworld
The underworld, as it is meant by Dayak Ngaju people, is situated below the ground, which is inhabited by kalue tunggal tusoh, and below the water, in which jata or lilih or tumenggung padudusan dalam lives (Riwut, 2003: 508).
Depiction of the Underworld
Source: http://jenggotcommunity.blogspot.com
3. Social Implications
The understanding of Dayak Ngaju people about Batang Garing Tree affects their behavior in social life. Here are they:
a. Implication for their belief of the origin of Dayak Ngaju people
Dayak Ngaju people believe their ancestors were descendants of Maharaja Buno that was moved down from the seventh sphere of cloud by Ranying Hatalla with palangka bulau (Riwut, 2003: 497).
b. Implication for traditional rituals
The first example is the tradition of menawur behas that is scattering rice to all directions in every traditional ritual. It must be rice because it comes from pantis kembang kabanteran bulan, lelek lumping matanandau upon the Kegantung Langit hill in the seventh sphere. Through rice, Dayak Ngaju people believe they can have communication with Putir Selang Tamanang and Raja Angking Langit who will pass it on to Ranying Hatalla (Riwut, 2003: 201).
Another example is the wedding ceremony. In a wedding ceremony, there is a ritual of praying by putting the hands up, palms facing upwards. Four fingers of the hands are symbols of:
- Thumb represents the role of the nature as our life source,
- Middle finger represents the command to preserve nature so as to not be spoiled and extinct,
- Ring finger represents the command to amalgamate to live in harmony with the nature,
- Little finger represents an appreciation to nature, (http://jenggotcommunity.blogspot.com).
Mangayau kayu (wood) and danum (water) that is a ritual held with the purpose of building over the harmony and relationship between mankind and nature that have gone bad. This shows how the mores of Dayak Ngaju really favor such an action in which nature and men do not disturb and destroy each other (http://budidayak.blogspot.com/).
c. Implication for the attitude towards animals
Dayak Ngaju Tribe honors some certain animals, among them are:
- Tingang bird that is a symbol of glory and majesty,
- Antang bird (eagle) is a symbol of courage, wittiness and the ability to hint about good and bad luck. In menenung or in menajah antang ritual carried on to foresee Dahiang-Baya, an Antang bird is used as a mediator,
- Bakaka bird is believed to be able to give clue for fishermen as to how many fishes they would catch,
- Perintis bird is believed to have a similar ability to that of Bakaka bird,
- Kalajajau/kajajau bird (Murai bird) is believed to belong to God. Treating them badly could get people into trouble.
- Bubut bird can give clue that in next to no time, the river would overflow or there would be flood,
- Tambun (huge snake/dragon) symbolizes wisdom, prudence in exploiting resources (kebijakan sarana) and power.
Dayak Ngayu Tribe consider it is a taboo (pali) to kill a pregnant animal, a fish lying its eggs, and a small fish. They also forbid humans to have an advanced relationship with animals, for example, having sexual intercourse with them. If someone breaks the taboo, he will be accursed.
d. Implication for nature
Dayak Ngaju people view human as a part of universe, thus, they must form a unity with nature. Human cannot spoil nature because by doing so he would damage himself and his life. The implications of this belief can be seen in the following situations:
- In agriculture or cultivating their field, Dayak Ngaju people arrange the process in such a cycle. For instance, a farmer family own three fields expanding to one hectare wide each. Being able to harvest a field only once a year, they cultivate their three fields one at a time consecutively. In preserving the woods, since their ancestors‘ era a long time ago, Dayak Ngaju people have been conserving a kind of protected forest area called “Pahewan” in every village. In the effort of preservation, their traditional chiefs would warn every person in the society, to not disturb the woods, the plants and any animal living inside the Pahewan. And most importantly, Dayak Ngaju people are not allowed to do anything outside the border of their Pahewan, lest, they would annoy other group of people.
- The claim of ulayat right over a traditional forest. Ulayat right is the right of partnerships that belongs to the people under the customary laws of a certain area, to harness the earth, woods, and waters and all contained materials as long as it agrees with the Laws.
- Dayak Ngaju people could usually see that the water surface of a river would rise up soon to a certain level, when there is a kind of plant like small Cedawan coming up on decayed woods, or a new root or a branch of a certain tree emerges on the river bank.
- When looking for woods for building materials, Dayak Ngaju people know the best time to cut them down, so that the wood would be more mothproof.
- Dayak Ngaju people could also foresee the future, about certain years to come, as to when there will be a long dry season by observing the positions of animals.
e. Implications for the motifs of clothes
Batang Garing motif is applied to wedding dress because it is believed to have very deep and sacred meanings, i.e. symbols and allusions of human kind and their Creator, moral values, ways of living in line with the mores, in peace and virtue, and the duties and rights of men and women in their life (http://lindataway.wordpress.com/).
4. Epilogue
The way Dayak Ngaju Tribe understand nature depicts the notion that the upper world, the earth, and the underworld are an inseparable entity. It is seen through the social implications of it, that Dayak Ngaju people honor and value highly the natural environment where they live in. This particular point of view needs to be understood by the concerning parties in formulating policies.
Yusuf Efendi (bdy/07/26-09)
References
- Maunati, Yekti. 2006. Identitas Dayak, Komodifikasi dan Politik Kebudayaan. Yogyakarta: LKIS.
- Riwut, Nila. 2003. Tjilik Riwut Sanaman Mentikei. Menaser Panatan Tatu Hiang. Menyelami Kekayaan Leluhur. Palangka Raya: Pusaka Bima.
- Wijono, AMZ. 1998. Masyarakat Dayak Menatap Hari Esok. Jakarta: Grasindo.
Internet Sources
Sources of Pictures
Translated by Reza Daffi (Reza Daffi/terj/5/01-2010)
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