The Bayan customary community in North Lombok utilizes traditional knowledge systems, including awig-awig, to govern natural resources and sustain environmental harmony, grounded in concepts like Wetu Telu and shaped by Balinese culture. Despite the obstacles of industrialization, Indigenous and Local Knowledge (ILK) is essential for sustainable spatial planning, necessitating extensive research to bolster governmental initiatives. This study was executed in the Bayan sub-district of North Lombok, commencing with interviews of Pemangku Adat and Pembekel, subsequently followed by focus group discussions and participatory mapping. The investigation was performed using both spatial and non-spatial methods to elucidate the relationship between local knowledge and geographical characteristics. The Bayan customary people possess a concept of Indigenous Local Knowledge (ILK) that has been transmitted through generations to carefully manage their environment by delineating daya (mountain) and lauq (coastal) areas, overseen by perumbak, symbolizing harmony between the mountain and the sea. The connection between perumbak, daya, and lauq symbolizes the balance between a man and a woman, who collectively safeguard the source of life and defend their customary region from adverse external forces in the macrocosm

Siraishi, Hideo

Surur, Fadhil

English

E-Jurnal UIN (Universitas Islam Negeri) Alauddin Makassar

 PLANO MADANI VOLUME 14 NOMOR 1 – APRIL 2025 © 2025  P ISSN 2301-878X - E ISSN 2541-2973 Available online : http://journal.uin-alauddin.ac.id/index.php/planomadani  EXPLORING THE MACROCOSMIC PERSPECTIVE OF THE BAYAN INDIGENOUS COMMUNITY IN BAYAN DISTRICT, NORTH LOMBOK  Fadhil Surur1 & Hideo Siraishi2 1Graduate School Human-socio Environmental Studies, Kanazawa University,  Kanazawa University, Kakumamachi, Kanazawa, Ishikawa, Japan 2Institute of Human and Social Sciences, Kanazawa University,  Kakumamachi, Kanazawa, Ishikawa, Japan 1fadhilsurur@stu-kanazawa.ac.jp   Sengaja diko Diterima (received): 8 Juni 2024   Disetujui (accepted): 30 Desember 2024songkan  ABSTRACT  The Bayan customary community in North Lombok utilizes traditional knowledge systems, including awig-awig, to govern natural resources and sustain environmental harmony, grounded in concepts like Wetu Telu and shaped by Balinese culture. Despite the obstacles of industrialization, Indigenous and Local Knowledge (ILK) is essential for sustainable spatial planning, necessitating extensive research to bolster governmental initiatives. This study was executed in the Bayan sub-district of North Lombok, commencing with interviews of Pemangku Adat and Pembekel, subsequently followed by focus group discussions and participatory mapping. The investigation was performed using both spatial and non-spatial methods to elucidate the relationship between local knowledge and geographical characteristics. The Bayan customary people possess a concept of Indigenous Local Knowledge (ILK) that has been transmitted through generations to carefully manage their environment by delineating daya (mountain) and lauq (coastal) areas, overseen by perumbak, symbolizing harmony between the mountain and the sea. The connection between perumbak, daya, and lauq symbolizes the balance between a man and a woman, who collectively safeguard the source of life and defend their customary region from adverse external forces in the macrocosm.  Keywords : macrocosmic; indigenous community, Bayan customary area   A. INTRODUCTION The Bayan customary community is a subgroup of the Sasak people, concentrated in the northern region of Lombok Island, particularly in Bayan and Kayangan subdistricts, North Lombok Regency (Jamaluddin, 2011). Their livelihood patterns are heavily dependent on natural resources and geographical conditions, spanning from the coastal areas of the Java Sea in the north to the slopes of Mount Rinjani in the south. The community adheres to a customary system, known as "awig-awig," which serves as local knowledge in managing agricultural, forestry, and irrigation potential, as well as settlement patterns (Komarudin & Muliadi, 2019). According to Harnish (2021) the awig-awig in Bayan is influenced by Balinese cultural patterns, specifically the Tri Hita Karana philosophy, whereas in Lombok, it is known as Wetu Telu. Within this context, the Bayan customary community is prohibited from extracting forest products from customary forest  Fadhil Surur and Hideo Shiraishi; Exploring The Macrocosmic Perspective of The Bayan Indigenous Community in Bayan District, North Lombok  160   Volume 14 Nomor 1 – April 2025 - p ISSN 2301-878X - e ISSN 2541- 2973  areas, polluting water sources, and engaging in other activities that are regulated by the Customary Council. Indigenous and Local Knowledge (ILK) plays a crucial role in supporting local and regional sustainability, as well as promoting a positive relationship between humans and the environment (Burke, Díaz-Reviriego, Lam, & Hanspach, 2023). An investigation by Tramdheni, Suana, & Sukenti (2023) found that the community tends to respond more favorably to awig-awig than to formal regulations managed by the government, indicating that ILK remains a relevant and effective tool.  Like other customary communities, the Bayan community faces challenges in preserving their cultural heritage due to modernization, technological advancements, and excessive exploitation of natural resources (Bauder & Mueller, 2023). In response, the North Lombok Regency government issued Regulation No. 6/2020 on the Recognition and Protection of Customary Law Communities, aiming to protect the rights of customary communities and ensure the preservation of their local knowledge and traditions from external pressures. To effectively implement this regulation, the local government requires support from various research initiatives in the Bayan customary area, particularly in exploring local knowledge. While some studies have focused on specific aspects such as forest management, agriculture, and settlements, research on local knowledge in a broader context remains limited. Therefore, this study aims to investigate the contribution of the Bayan customary community's local knowledge to spatial planning in Bayan subdistrict, North Lombok Regency, providing a foundation for understanding the more detailed context.  B. RESEARCH METHOD This study was carried out at the Bayan sub-district of North Lombok district, NTB, in February 2025.  The preliminary step involved data collecting, commencing with interviews of important informants, specifically Pemangku Adat and Pembekel, succeeded by focus group discussions and participatory mapping activities with 21 customary institutions in the Bayan customary region (Figure 1).  Figure 2. Focus group discussion (2025)   The following step involved the field observation method to evaluate the collected data.  An analytical process was performed utilizing both spatial and non-spatial methodologies. Data analysis entails identifying and examining factors that reflect the local knowledge of the Bayan customary people in managing regional areas.  This method seeks to comprehend the correlation between local cultural values and the spatial utilization patterns that have evolved over centuries.  Fadhil Surur and Hideo Shiraishi; Exploring The Macrocosmic Perspective of The Bayan Indigenous Community in Bayan District, North Lombok  Volume 14 Nomor 1 – April 2025 - p ISSN 2301-878X - e ISSN  2541-2973 161  C. RESULT AND DISCUSSION In the past, the Bayan customary territory constituted a kingdom encompassing Mataram, North Lombok, and East Lombok. Nonetheless, in accordance with its evolution, the Bayan customary area has restricted its bounds to solely the Bayan sub-district. The kingdom's headquarters is located near the Bayan Beleq Old Mosque within the administrative region of Bayan Village. The local community preserves a traditional boundary system alongside modern government limits. The smallest territorial unit in the traditional division is referred to as a kepembekelan, overseen by a Pembekel. According to the FGD data collection, there are presently 10 kepembekelan areas distributed throughout Bayan Sub-district (Table 1 and Figure 3).   Table 1. Division of Kepembekelan in the Bayan customary region. No Kepembekelan Villages 1 Timuk Orong Bayan dan Senaru 2 Bat Orong Bayan 3 Loloan Loloan 4 Barung Biraq Sambik Elen 5 Karang Bajo Karang Bajo 6 Semokan Batu Rakit 7 Anyar Anyar 8 Sukadana Sukadana 9 Batu Gembung Andalan 10 Sembagek Batu Rakit   Figure 3. Division of Kepembekelan territory  Each kepembekelan has its own customary institutions that will govern internal institutional functions.  Comparably, the governance of customary and religious  Fadhil Surur and Hideo Shiraishi; Exploring The Macrocosmic Perspective of The Bayan Indigenous Community in Bayan District, North Lombok  162   Volume 14 Nomor 1 – April 2025 - p ISSN 2301-878X - e ISSN 2541- 2973  rituals has been systematically overseen by each local customary institution.  The mechanism of decision-making and punishing is conducted via a framework of deliberation or gundem. Structurally, traditional governance is led by a Pemangku Adat who is assisted by customary institutions, namely: - Pembekel: a customary institution that oversees governance and general administration; - Kiyai: a customary institution that organizes the implementation of religious rituals; and - Tua lokaq: a customary institution in charge of carrying out customary rituals throughout the year. The Bayan sub-district exhibits diverse regional characteristics, encompassing marine and coastal zones, lowland terrains, and mountainous regions.  The geographical characteristics align with the community's understanding of effectively managing the natural resources in their vicinity.  Customary institutions fulfill their institutional roles by adhering to a framework of customary rules, known as awig-awig, which curtail the excessive exploitation of natural resources.  Customary institutions tasked with regulating territorial functions are referred to as perumbak.  The Bayan customary area is effectively categorized into two distinct regions, specifically: - Lauq area; situated in the northern region of the Bayan customary territory.  This region comprises multiple administrative villages, including Akar-akar, Anyar, Sukadana, Mumbul Sari, and portions of Loloan and Sambik Elen villages.  Simultaneously, if amalgamated with the kepembekelan region, this territory encompasses three kepembekelan zones: Barung Biraq, Loloan, Anyar, and Sukadana.  The lauq territory is governed by a customary officer known as the perumbak lauq.  He oversees the implementation of customary regulations for using and controlling natural resources as directed by the lauq, including enforcing penalties for violations.  The perumbak lauq possesses an official home in Loang Godeq, Tanaq Petak Lauq Hamlet, Loloan Village.  - Daya area, situated in the south, encompasses multiple villages, specifically Bayan, Karang Bajo, Batu Rakit, Andalan, and portions of Sambik Elen and Loloan villages.  Concurrently, the villages of Karang Bajo, Bat Orong, Timuk Orong, and Loloan are traditionally encompassed.  The perumbak daya is the appointed leader responsible for overseeing the enforcement of customary regulations in this region.  The official residence of the perumbak daya is situated in the heart of the Bangket Bayan forest in Teras Genit Hamlet, Bayan Village. These two regions exhibit distinct traits according to their location (Figure 4).  lauq denotes the coastal region extending to the north, while daya signifies the forested and surrounding areas of Mount Rinjani.  In executing the perumbak's responsibilities, a penyanding will assist by supervising the enforcement of customary regulations.  In the event of a coastal or forest management breach, the penyanding will notify the perumbak for customary penalties.  Examples include the extraction of timber from customary forests, coastal degradation, overfishing, and other infractions that threaten the ecology. Furthermore, the perumbak is  Fadhil Surur and Hideo Shiraishi; Exploring The Macrocosmic Perspective of The Bayan Indigenous Community in Bayan District, North Lombok  Volume 14 Nomor 1 – April 2025 - p ISSN 2301-878X - e ISSN  2541-2973 163  responsible for executing customary rites to safeguard rice or paddy fields from plant pests and other potential disease dangers                      Figure 4. Location of the official residence of the perumbak  The relationship between perumbak daya and perumbak lauq is related to that of a pair of men and women who are dependent upon one another (Figure 5).  They safeguard the Bayan region from adverse influences originating from the north and south.  Women are symbolized by perumbak lauq, while men are symbolized by perumbak daya.  An individual designated as perumbak lauq is prohibited from cutting their hair due to their classification as a women.  They reside in seclusion from external activities associated with the official house, prohibited from engaging in employment like the general populace.  Nevertheless, perumbak and their families are allocated customary rice fields and pecatu land to meet their need.  According to tradition, perumbak are prohibited from personally managing the land; hence, this responsibility is delegated to their families or agricultural laborers. This relationship essentially illustrates an Indigenous Local Knowledge (ILK) framework concerning the macrocosmic balance between two contrasting geographic regions—north and south. Additionally, it pertains to the spatial regulation of life-sustaining resources, wherein lauq symbolizes coastal and maritime areas, while daya represents forested and mountainous regions. These two zones are interconnected through rivers, agricultural lands, and plantations. Such a spatial worldview is also reflected in the traditional Balinese understanding of geographical space, where the orientation is structured around the relationship between kaja (mountains) and kelod (sea). This core value concept informs the  Fadhil Surur and Hideo Shiraishi; Exploring The Macrocosmic Perspective of The Bayan Indigenous Community in Bayan District, North Lombok  164   Volume 14 Nomor 1 – April 2025 - p ISSN 2301-878X - e ISSN 2541- 2973  orientation and structuring of houses, rice fields (sawah), and temples or pura (Kardi & Pratiwi, 2024).                   Figure 5. The relationship between lauq and daya  The perumbak holds a significant legitimized connection to the kepembekelan of Karang Bajo. Their selection is based on hereditary lineage, determined by the malokaq (Customary Leader) of Karang Bajo. This appointment process is conducted through a gundem (deliberative council) involving customary elders from Bayan Timur, Bayan Barat, and Loloan. Similarly, the dismissal of a perumbak must be preceded by a gundem and approved by several kepembekelan, particularly the pembekel of Bayan Barat and the pembekel of Karang Bajo. Fundamentally, the two regions, lauq (coastal) and daya (highland), each possess their own boundaries extending from the north and south, respectively; however, the precise point at which these two zones converge remains unconfirmed. Nevertheless, findings from the Archaeological Preservation Office of Bali (2018) indicate that local communities observe a customary tradition during the restoration of the roof of the Bayan Beleq Old Mosque, whereby the northern section is the responsibility of the coastal communities, and the southern section is managed by those residing in the mountainous regions. In relation to the perumbak concept, this evidence suggests that the boundary between lauq and daya likely intersects near the mosque, which is also proximate to the center of adat governance in Bayan. Furthermore, the perumbak selection process, wherein the mlokaq of Karang Bajo holds the authority to appoint and dismiss both representatives, supports this argument. The Karang Bajo customary house (rumah adat) is also situated near the Bayan Beleq Old Mosque, reinforcing the notion that this area serves as a symbolic and geographical convergence point for the lauq and daya domains.    Fadhil Surur and Hideo Shiraishi; Exploring The Macrocosmic Perspective of The Bayan Indigenous Community in Bayan District, North Lombok  Volume 14 Nomor 1 – April 2025 - p ISSN 2301-878X - e ISSN  2541-2973 165  D. CONCLUSION Within the customary community of Bayan, there exists an Indigenous Local Knowledge (ILK) framework for managing, safeguarding, and sustaining their territory as a vital source of life. Geographical features are interpreted philosophically and serve as the basis for territorial division and governance, which are passed down through generations. This spatial management system is rooted in the dynamic relationship between daya (upland/highland) and lauq (coastal/lowland), both of which are overseen by a perumbak. These figures do not function independently but instead operate in a balanced system, ensuring that essential resources, such as the sea, rice fields, forests, and others, are managed wisely and equitably. This balance also serves to protect the adat territory of Bayan from negative influences and afflictions that may come from the northern and southern directions. This relationship further symbolizes the harmonious interplay between a male and female pair, each fulfilling distinct roles and responsibilities within the community. Ultimately, it becomes clear that through ILK, the Bayan customary community holds a deeply rooted spatial cognition for managing their living environment, one that is grounded in a macrocosmic worldview and preserved through ongoing customary customs and regulations.  REFERENCES Artanegera. (2018, Maret 5). Zonasi Masjid Bayan Beleq. Retrieved from Balai Pelestarian Cagar Budaya Provinsi Bali, Wilayah Kerja Prov. Bali, NTB, dan NTT: https://kebudayaan.kemdikbud.go.id/bpcbbali/zonasi-masjid-bayan-beleq/ Bauder, H., & Mueller, R. (2023). Westphalian vs. indigenous sovereignty: Challenging colonial territorial governance. Geopolitics, 156-173. Burke, L., Díaz-Reviriego, I., Lam, D. P., & Hanspach, J. (2023). Indigenous and local knowledge in biocultural approaches to sustainability: a review of the literature in Spanish. Ecosystems and people , 56-62. Harnish, D. (2021). Change and identity in the music cultures of Lombok, Indonesia. Leiden: Brill. Jamaluddin. (2011). Islam Sasak: Sejarah Sosial Keagamaan Di Lombok (Abad XVI-XIX). Jurnal Indo-Islamika, 63-88. Kardi, C., & Pratiwi, N. P. (2024). Development of Kaja-Kelod Agro-Tourism on an Eco-Friendly Base in Buleleng Regency. Indonesian Interdisciplinary Journal of Sharia Economics (IIJSE) , 5108-5122. Komarudin, D., & Muliadi. (2019). Simbol Budaya Agama Islam Wetu Telu. Bandung: LP2M UIN Bandung. Tramdheni, A. F., Suana, I. W., & Sukenti, K. (2023). The Wisdom of The Bayan Indigenous Community in Conserving The Traditional Forest in North Lombok, Indonesia. Jurnal Biologi Tropis, 700-705. Zuhdi, M. H. (2018). Wetu Telu in Bayan Lombok: Dialectic of Islam and Local Culture. Kawalu: Journal of Local Culture, 5(2).  

EXPLORING THE MACROCOSMIC PERSPECTIVE OF THE BAYAN INDIGENOUS COMMUNITY IN BAYAN DISTRICT, NORTH LOMBOK

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EXPLORING THE MACROCOSMIC PERSPECTIVE OF THE BAYAN INDIGENOUS COMMUNITY IN BAYAN DISTRICT, NORTH LOMBOK

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