Dayak people and Banjar in South Kalimantan:Their Origins and relationships*South Kalimantan at Glance
Bangsawan Banjar
South Kalimantan province is now the smallest of the four provinces in Kalimantan. However, not so in the past. So that in 1957 South Kalimantan province is huge, which is a combination of the Territory Kotawaringan, Dayak Besar, Banjar District and the Federation of East Kalimantan. South Kalimantan province contains the time is now recognized as the Central Kalimantan.After the Dayak in Central Kalimantan province asking themselves by waging war gerila and receive endorsement from Jakarta, they have obtained the province of Central Kalimantan in 1957. Kotawaringin region and Dayak Big removed from South to form the province of Central Kalimantan. Meanwhile, Paser (Courant Federation of East Kalimantan) has also come out of South Kalimantan and East Kalimantan join. With that, South Kalimantan now only consists than Banjar area and partly from the Federation of East Kalimantan.Although now South Kalimantan is the smallest province, but the province is the most populous province. Following the 2000 census had a population of 2,975,440 South Kalimantan people, while the vast territories they inhabit only 37.660 km or 14.000 square stone (Muller 1992).Following the 2000 census, there eight ethnic majority in South Kalimantan, namely Banjar (2,271,586 people), Javanese (391.030 people), Bugis (73.037 people), Madura (36.334 people) Tribes Hill (35.838 people), Mandar tribe (29.322 people), Bakumpai (20.609 people), and Tribal Sunda (18, 519 people). Another tribe, whose name was not revealed 99.165 people.From the above data, this period is majoriti Banjar tribe population of South Kalimantan, while the Dayak (Hill and Bakumpai) less than a third of Banjar tribe. Prior to 1957, when the Central Kalimantan is still partly than South Kalimantan, the number of the Dayak certainly more.In general it can be said that in Kalimantan (including South Kalimantan) Dayak tribes inhabiting these areas, while coastal areas or areas surrounding the downstream region inhabited by tribes Banjar, Javanese, Bugis and other tribes (Masri Singarimbun 1996: 258).
Origin of Banjar
Regarding the origin of the Banjar, at this time there are at least two approaches to cuba explain the phenomenon. First, the primordial approach proposed by David Alfani. Second, the approach konstruktifis or situasionalis which was originally proposed by Idwar Saleh (1986), later developed by Marko Mahin (2004).Following David Alfani (1997; 2004: 85) is the Banjar tribe indigenous parts of South Kalimantan province, which is in addition to the district New Town. They were allegedly cored from Sumatra or the surrounding area over a thousand years ago. Having passed a long time period, and after mixing with the more original, which is usually called as the Dayak tribe in general, and the immigrants who came later, eventually forming at least three sub-tribes, namely Pahuluan Banjar, Banjar and Trunk Banyu Kuala Banjar.People Pahuluan in principle is the lowland rivers (river branch of the State) are tipped to Meratus Mountains. People inhabiting the valley of the river Batang Banyu State, while oang Banjar Kuala inhabit the area around Banjarmasin and Martapura.Language they developed a language called Banjar, which in principle is the Malay language - as well as when they are in their home areas in Sumatra or the surrounding area - in which there are many words that come from Dayak and Javanese vocabulary.Name Banjar obtained them first, before it was abolished in 1860, is a citizen of the Sultanate of Banjarmasin or considered as Banjar, according to the name of its capital in the first set. When the capital was moved inland direction, last Martapura, Banjar name seems to have accepted the general public and not changed again.In terms of religion, virtually all of the Banjar embrace Islam. And they generally are those who obey the command of his religion.Following Idwar Saleh (1986: 12) Similarly, before and at the beginning of the Islamic Sultanate of Banjar, Banjar both ethnicity and ethnic Dayak is not mentioned at all. It means Banjar, at that time not yet a true identity tribe or religion, and just as the true identity of self refers to a particular territorial area where they live. With that, Saleh Idwar concludes:So we get a continuation of the fourth kingdom kingdom kingdom of Daha in the form of Islam and Banjar tribe Ngaju, Maayan and Hill as the core. This is the Banjarmasih when founded in 1526. In amalgamation (mixed) recently has mixed elements of Malay, Javanese, Ngaju, Maayan, Hill and other small tribes bound by religion, language and customs of Banjar Banjar by cultural diffusion in the palace .... Here we have no interest Banjar , his deep ethnic unity that does not exist, there is a large group or groups namely the Kuala Banjar, Banjar trunk group and the Banjar Pahuluan Banyu.
The first lived in the area until the local Banjar Kuala Martapura. The second live along the river from its mouth Barito Tabalong to sk. The third live in the foothills of the Cape to Pelaihari Meratus. The group comes from the Banjar Kuala Ngaju-ethnic unity, the Banjar Rod Banyu from Maayan-ethnic unity, the unity comes from the Banjar Pahuluan-ethnic hill. This is the third point. They consider more civilized and who is not a criterion to Banjar, namely Kaharingan group, with Hamlet ridicule, the Biaju, Hill and so on.
Furthermore, according to Idwar Saleh (1991):When Prince Samudra establish the kingdom of Banjar he was assisted by the Ngaju, assisted duke-patih like Patih Balandean, Patih Billiton, Patih Kuwin Bakumpai etc. as well as those who were defeated. Similarly, residents of Daha who lost most of the hill and Manyan. The group was given a new religion namely Islam, then take an oath of allegiance to the king, and as a sign of loyalty to wear new mother tongue and leave the old mother tongue. So it's not Banjar ethnic unity, but the unity of politics, as the people of Indonesia.Thus, based on the opinion Idwar Saleh (1991) may be concluded, that free Banjar tribe devide to 3 subetnicts by area where they live and blocks of the tribe, which describes the entry of settlers into the Dayaks in the region:1. Pahuluan Banjar is a mixture of Malay and Hill (Bukit as characteristic of the group).2. Banjar is a mixture of Malay Banyu Trunk, Maayan, Lawangan, Hill and Java (Maanyan as cirri group)3. Kuala Banjar is a mixture of Malay, Ngaju, Barangas, Bakumpai, Maayan, Lawangan, Hill and Java (Ngaju as characteristic of the group).It is recognized that the opinion expressed by Alfani Idwar Saleh David and each has its own strengths. However, recent writings about the origin of the Banjar I seem to have more in favor of the opinion Idwar Saleh.
For example, a research team from the Department of Education and Culture (1977-78: 17) formulates that free Banjar tribe comprising Kuala Banjar, Banjar Banjar Rod Banyu and Hulu is the formation of the Dayak Maayan, Lawangan Dayak, Dayak and Dayak Bukit Meratus Ngaju.
Through the process of assimilation that took centuries, Dayak groups who use the language of Banjar, Muslim and mixed with Malay and Javanese kingdoms gradually within a tribe Banjar , while not embrace Islam and do not speak Banjar, still refer to themselves as Dayak.
Origin of Dayak people
Bukit Dayak (Mountains Meratus) There are various opinions about the origin of the Dayaks, but until now there has not been a completely satisfactory. However, the generally accepted opinion stating that free the Dayak is one of the largest and oldest indigenous groups that inhabit the island of Borneo (Tjilik Riwut 1993: 231). The idea of indigenous peoples is based on the theory of migration to Borneo. Starting from the opinion it is believed that free Dayak ancestors came from southern China, as stated by Mikhail Coomans
(1987: 3):"... All the ethnic groups included in the group Power massively migrated from mainland Asia. Power tribes are descended from immigrants than what is now Yunnan in Southern China. That's where a small group of wandering through Indo China to peninsular Malaysia, which became a springboard to enter the islands of Indonesia, in addition, there may be those who choose another stepping stone, through Hainan, Taiwan and the Philippines. The move was not so hard, his deep at times glazial (ice age) very down sea level (at low tide), so that the small boats even if they can cross the waters separating the islands. "Yunnan is believed that free people make the shift at that time to find a place that is most able to provide the freedom to move separately to make a living, especially for farming and hunting. Apparently the move was not only happen once, but in stages, as it says Coomans (1987:3):The first groups that are in Kalimantan is Negrid and Weeddid group, which now no longer exists. Then followed by a larger group, called Proto-Malays. This transfer takes place again for 1000 years, between 3000-1500 BC.Further noted that free, "About five hundred years before Christ lasts longer a major shift from mainland Asia to the islands of Indonesia. These groups are called Deutro-Malay "(Coomans 1987: 4).Following Tjilik Riwut (1993: 231) The Proto Malays (old Melay ) was originally inhabited coastal areas. However, with the arrival of the young Malay, Proto Malays pushed into the interior, as there is a war or losing his deep kerana Old Malay culture is lower when compared to the young Malay. Young Malay group signature, is settling down in a Community, (like a long house), and the technique of dry land farming, namely farming.Another writer, Ch.FH Dumont (plucked from Tjilik Riwut 1993: 191) specifically refers to the movement of the Dayaks to the interior, such as the following:Dayak people of Borneo island which is the real, these formerly inhabited the island of Borneo, beaches next to the ground. However, when the Malays of Sumatra and Peninsular Land Melaka came there the Dayak and backward, growing old, growing deep into the ground next to the island of Borneo.The theory of migration is once again allowed to answer the question: why Dayak tribes now have so many differing properties, as there is nothing in the language Want their cultural traits.Today the Dayak tribe is divided into six large clumps, namely Kenyah-Kayan-Bahau, Ot Danum, Iban, Murut, Klemantan and Punan. The six cluster is divided again to approximately 405 sub-tribes. Despite the hundreds of sub-divided tribes, Dayak tribes have similar cultural characteristics typical.
The characteristics of such a deciding factor either a sub-tribe in Borneo can be incorporated into the Dayak. These features are the long house, the result of material culture such as pottery, saber, chopsticks beliong (ax Dayak) view of nature, livelihood (farming systems) and dance.
Transportation and Dayak Banjar Past
Since the advent of the Islamic empire in 1526 Banjar, Banjar the relationship between the Dayak people may not be so totally different to any other relationship with the Islamic empire Dayaks in Kalimantan on the whole. To borrow the words of a colonial anthropologist van Linden (Djuweng 1996: 3 in Yeti Maunati 2004:311) the fate of the Dayak people are colonized, not the rule. For centuries, the Dayak people have become politically subordinate to the authority of local, national and colonial.More specifically, the relationship between the Sultanate of Banjar with Dayak people there may be similarities to the relationship between the Sultanate Kutai in East Kalimantan Dayak people. Following Magenda 1991: 2) before the Dutch colonial period, Kutai Sultanate's territory includes the Dayaks in the hinterland, even at the end of the 15th century, the empire was actually already a loose alliance made up than with a king Dayak Community dipuncak Malay power. However, the new Kutai Sultanate in the early 16th-century Malay sultanate is par excellence, similar to other Malay sultanates coastal areas of Sumatra and Borneo.Both Magenda (1991) mahupun Rousseau (1990) states that free Kutai people try to control the Dayaks, but they can not fully because Dayak people may move further inland. The situation is expected to prevail as well in South Kalimantan in relationship between Banjar with the DayakIn fact, in South Kalimantan never prevail against the insurgency by the Dayak tribe Banjamasin Sultan, Sultan Sulaiman in the year 1824-1825. The uprising was carried out by the Dayak Bakumpai, under Pembakal (Head) Kendet, chairman.
Although his wife is the family of Sultan, but since 1816 more to do with the Sultan was not so good. Sultan did not attempt to subdue it, and he can only be defeated with the help of the Dutch in 1825. He was sentenced to death on March 7 in the year (Helius Sjamsudddin 2001: 50).Nevertheless, in the history of South Kalimantan relationship between the Banjar with Dayak people also characterized by ties of brotherhood and kinship ties, because of marriage often between the daughter of the King of Banjar Dayak. For example, the oral tradition of the Dayak tribe known that free Ngaju first wife of King Banjar named Prickly ethnic Dayak Lawang is Ngaju. The second wife of King Banjar first named Noorhayati, according to the oral tradition of the Dayak. Maayan, derived from their ethnic. In Banjar saga also that free one was called the King of Banjar third wife, the daughter of Sultan Hidayatullah also Dayak, namely daughter Banun Khatib, a prominent Dayak Ngaju. From the womb of the daughter's birth Marhum Panembahan who then ascended the throne with the title of Sultan Mustainbillah. Miss Dayak next is the fifth wife of King Banjar, Sultan Inayatullah, who gave birth to the King of Banjar seventh, Sultan Agung. Dan Sultan Tamjidillah (son of Sultan Abdulrahman bin Sultan Adam) was also born of a mixed-blood daughter of Dayak China, namely Nyai Dawang.Meanwhile, the marriage of Prince Antasari with Nyai Fatimah, sister Hero Surapati Dyak chief Spot Moody, born Seman Sultan Muhammad, who then forwards the father's struggle against the Dutch, so fall by bullet Belada in 1905. In times of struggle, Muhammad Seman had two daughters mengahwini Dayak Dayak tribe Ot.Danum. Son of Sultan Mohammed Seman, Gusti Berakit also mengahwini daughter of the head of the Dayak tribes who live on the banks of the river Tabalong in 1906.Relations of friendship between the people of Banjar with Dayak apparent when both tribes were fighting together against the Dutch in Banjar War (1858-1905). Despite the enactment of the war when there was not denied in favor of Dayak head next to Holland, but the participation and endorsement of Dayak in War it seems very terserlah Banjar. In the battle that takes a rather long time, the war hero was composed crowded than the ethnic Dayak, among which the most prominent is Tumenggung Surapati, Batur Commander (from the Dayak tribe Spot Moody), commander Unggis, Sogo Commander, Commander Stone ballot (a woman) , and the commander of junk (from the Dayak tribe Bakumpai).In the Dutch colonial era as well, and the fraternal relations between the Banjar keluargaan bond with the Dayaks still the continuous. However, compared with the Dayak people, more people are likely to enter the Banjar colonial bureaucracy, at least as low employee. With that, the Dayak people continue to be subordinate to the Banjar who are employees of the colonial empire was like in the days of the Sultanate as well.
Relationships Banjar and Dayak at Present
Although the Banjar and Dayak people come from the same past, but now that same past may not be important anymore. The more prominent now is a new identity - the Banjar and the Dayaks are two different ethnic collection and the new true identity, the two neighboring tribes - Banjar and Dayak - have been involved with the competition in various fields of life. With that, Hairus Salim (1996: 227) considers that free relationship with the Dayak people Banjar relationship now is "not always cordial."Banjar relationships with people who are not always cordial Dayak had been disclosed by Anna Lowenhaupt Tsing (1993), an anthropologist from the Universiti California, in a study of Meratus or Dayak Dayak Bukit, which many living around mountainous Meratus in South Kalimantan.Although the "cultural ties" between the Banjar and Dayak has been "disconnected" when the "Banjar" defined as those whose true identity is Muslim, and the Dayak also is the person that is "not Islam", but according to Tsing (1993) political and economic relations ° Based region between the two tribes still continue. Economic and political relations ° Based in the region is governed by kebelakangan "pentadbiran state".From an economic perspective, the Banjar actually involved with intensive trade relations with the Dayak Meratus, in fact they are interceding for the economic development of the region (Salim Hairus 1996: 230). Banjar dominates the small weeks dihujung Meratus path towards the mountains. Dayak tribe necessities such as clothing, salt, metal tools and other luxury goods distributed by the Banjar. While it is by foot or raft ride, the Dayak Meratus come to the market to sell rattan, gum, nuts, ironwood, incense timber and forest products other to the Banjar, which then sold it to a dealer as well.However, the relationship between the Banjar trade by the Dayak took place in a state that is not balanced. As an intermediary, the Banjar tribe has bargaining position higher. They may set a price kemahuan follow them, leading to the Dayak Meratus always feel aggrieved. However, the Dayak people can not do anything about it, his deep they do not have other options.In addition, the Dayaks Meratus complacent nor his deep heart they do not have the ability to get credit than Banjar traders; away from owners means of transport, truck or motorboat, warehouses, and the drying sap, which are owned by the Banjar; does not have network to raise capital, easiness of storage, and a place to stay in Banjarmasin airport; limited access to know the state of marketing and so on (Tsing 1993: 55-56).Transportation unbalanced trade it, you strengthen relationships Banjar also by a meeting with the "state". Banjar is a political ruler on ranking region. Even among state interests articulated by the Dayak tribe Banjar interests. In areas Meratus,'' the interests of the state "was transformed into the interests of the Banjar. It is his deep government officials at the district and sub-district ranking, and employees Tentera, agriculture and kesihatan who have sex with men are Dayak tribe Banjar. With that, the state and national interests appear among Dayak Meratus Banjar face.The face of "state" in the articulation of Banjar tribe was shown Tsing (1991) for example in the state on the development of isolated communities in the 1970's. In pentadbiran basis, in 1971 the Dayak Meratus be included as one of the isolated communities. So which are mostly composed of government employees than the Banjar has opened the forest to become a new home for the Dayak Meratus. However, with the opening of the forest, the Banjar also have the opportunity to move to a new area, gets bail perkhidmatan and soil. (Tsing 1991: 45). As a result, not long after that, the new settlement has been dominated by the Banjar, kerana their mastery of these trade routes and political areas. Meanwhile, the Dayak Meratus itself continues eliminated, and even then many were returned to their places of origin.Not denied the opportunity to know Meratus Dayak progress through the various state basis articulated by government officials from Banjar tribe. They studied the global economy than the Banjar traders. Meratus also recognize the state bureaucracy at the regional level through the Banjar. However, the relationship is still artificial, kerana in many cases it makes people fall further and further Dayak marginalized than they have experienced since the pre-colonial and colonial (Salim Hairus 1996: 231).Banjar nexus with the Dayak people today entering a new phase, where starting in 2000, the Dayak Meratus involved with a rather serious conflict with the ruling class consisting Kalsel than Banjar. This relates to the basic and action Sjachriel Darham, South Kalimantan Governor period seemingly not taking about the interests of the Dayaks. Sjachriel Darham been justified partly Meratus Mountains Protected Forest, home to the Dayak people, an area of 46.270 hectares, was awarded to large plantation companies, PT Kodeco Group of South Korea.As is known to have inhabited the Dayak Meratus mountainous region that for generations. The forest was a source of life, his deep indeed that's where they stayed for a long time. By then, of course, did not approve of the Dayak tribe Meratus forest concessions (HPT) forest was handed over to big business. Let alone further concessions to the company from Korea that will involve transfer of functions Meratus partly mountainous region of protected forest to forest production.By then, heard the protected forest area that would become the Forest Tenure (HPH) Kodeco, hundreds of residents of the Dayak Meratus many times down to Banjarmasin to hold a demonstration, just there to the DPR and Gavernor . Since 1998 until the beginning of 2000 is said to be 20 times that rural residents held a demonstration to demand the same Banjarmasin: Meratus be refused the concession area. However, their demands were never given a reasonable concern. (Reuters, 1 Ogos 2001).Demands of the Dayak people Meratus was finally heard by some NGOs. They gave ante by forming a joint alliance Meratus 33 NGOs. Institute for Public Deliberation South Kalimantan Dayak (LMMD-KS) and the thousands of NGO Telapak Indonesia in Bogor officials also gave moral support and contribution to the Dayak people Meratus condemning the Government of South Kalimantan.The activists too, who was continuing demands Meratus Dayak people, just there to Governor Sjachriel and to parliament. However, the government acted reply to paralyze the movement to denounce Meratus Alliance Coordinator, Hairansyah to the policyholder for allegedly inciting people to hold a demonstration.When issues relating to the provision of protected forest partly to large companies Mountains Meratus was not yet finished, there was also another issue involving the same region, namely granting to employers perlombongan melombong gold, PT Meratus Sources Mas by local governments. Government action is opposition than about 750 representatives from 300 centers (hub large custom homes) spread throughout South Kalimantan, which held a congress for four days, ending on Jun 26, 2003 in Samarinda (Reuters 1 Julai 2003) . However, opposition to the Dayak people Meratus however, not received the attention it duly than the government-controlled areas by the Banjar.By the way, a well-known NGOs are concerned about the environment problems, ie WALHI, the news on June 2, 2006 states:"... Forest Preserve Meratus, native forest areas remaining in South Kalimantan province," last house "Dayak masyararakat Meratus currently the most threatened areas. Currently, the government and employers mining and large-scale plantations in several ways, including the Dayak Meratus break through inter-district boundary changes, unfortunately the people contrary to the needs of the local government wishes (Walhi 2006). "If the so-called government is surely referring to the Banjar, his deep Banjarlah people who are authorities on these rankings. This means the conflict between the Dayak and the continuous still Banjar.
Conclusion
Although the Banjar derived from the Dayak, Dayak people or from mixing with various other tribes, but after the Banjar converted to Islam and setting up the Islamic kingdom of Banjar, "separation" between the two tribes it seems it is something that be permanent. Maybe since ancient times again, the Dayak people who do not embrace Islam to live in berasingan village of Banjar village; generally lies somewhere in the interior.The emergence of the Islamic empire Banjar in the 16th century, seems to indicate the position of the Dayak as subordinate to the Banjar, Banjar is a class government administration area also includes areas occupied by the Dayaks. Position the Dayak as subordinate to the Banjar is virtually unchanged in the colonial era and clearer in the days after independence, his deep in the days after independence was the person occupying the office Banjarlah important in local government, in addition to those also who controlled trade involving Dayak people.If we look at the relationship with the Dayak people of Banjar in the current, their relationship does not appear other features are not intimate, even have involved a rather serious conflict. The relationship was not intimate that was visible for a long time, involves the merchant class and the ruling Banjar Banjar, which is obviously more powerful over the Dayak Today also raised new issues that lead to conflict, namely the actions of local government headed by ethnic Banjar Governor giving forest where Dayak people live Meratus to large planters and companies.It is not denied granting forest to cultivated by large employers was also boondoggle to the Dayak people, such as its form in terms of employment opportunities, and perhaps road that will connect the residential area with the Dayak people bookie. However, as is evident from studies elsewhere (see Sharif Ibrahim Alqadrie 1994, 244-260; Patingi YAAris 1994, 261-66), a negative impression of aktivity forest clearing and it to the local life far more than positive impression. That's why people do not approve Dayak forests where they live are given to big business.However, the position of the Dayak as subordinate to the Banjar people do not seem to allow them challenged the ruling Banjar development that harms them, and with them it is very difficult to get out of their lives backward and marginalized. Perhaps the Dayak just might come out of that backward and marginalized it, after a rather long period, typically after they reach an adequate level of education and it could occupy an important department in government, as there is in the field of politics and bureaucracy. Indeed, as is often true, the Dayak just might up, though presumably it , through educational path.
Bangsawan Banjar
South Kalimantan province is now the smallest of the four provinces in Kalimantan. However, not so in the past. So that in 1957 South Kalimantan province is huge, which is a combination of the Territory Kotawaringan, Dayak Besar, Banjar District and the Federation of East Kalimantan. South Kalimantan province contains the time is now recognized as the Central Kalimantan.After the Dayak in Central Kalimantan province asking themselves by waging war gerila and receive endorsement from Jakarta, they have obtained the province of Central Kalimantan in 1957. Kotawaringin region and Dayak Big removed from South to form the province of Central Kalimantan. Meanwhile, Paser (Courant Federation of East Kalimantan) has also come out of South Kalimantan and East Kalimantan join. With that, South Kalimantan now only consists than Banjar area and partly from the Federation of East Kalimantan.Although now South Kalimantan is the smallest province, but the province is the most populous province. Following the 2000 census had a population of 2,975,440 South Kalimantan people, while the vast territories they inhabit only 37.660 km or 14.000 square stone (Muller 1992).Following the 2000 census, there eight ethnic majority in South Kalimantan, namely Banjar (2,271,586 people), Javanese (391.030 people), Bugis (73.037 people), Madura (36.334 people) Tribes Hill (35.838 people), Mandar tribe (29.322 people), Bakumpai (20.609 people), and Tribal Sunda (18, 519 people). Another tribe, whose name was not revealed 99.165 people.From the above data, this period is majoriti Banjar tribe population of South Kalimantan, while the Dayak (Hill and Bakumpai) less than a third of Banjar tribe. Prior to 1957, when the Central Kalimantan is still partly than South Kalimantan, the number of the Dayak certainly more.In general it can be said that in Kalimantan (including South Kalimantan) Dayak tribes inhabiting these areas, while coastal areas or areas surrounding the downstream region inhabited by tribes Banjar, Javanese, Bugis and other tribes (Masri Singarimbun 1996: 258).
Origin of Banjar
Regarding the origin of the Banjar, at this time there are at least two approaches to cuba explain the phenomenon. First, the primordial approach proposed by David Alfani. Second, the approach konstruktifis or situasionalis which was originally proposed by Idwar Saleh (1986), later developed by Marko Mahin (2004).Following David Alfani (1997; 2004: 85) is the Banjar tribe indigenous parts of South Kalimantan province, which is in addition to the district New Town. They were allegedly cored from Sumatra or the surrounding area over a thousand years ago. Having passed a long time period, and after mixing with the more original, which is usually called as the Dayak tribe in general, and the immigrants who came later, eventually forming at least three sub-tribes, namely Pahuluan Banjar, Banjar and Trunk Banyu Kuala Banjar.People Pahuluan in principle is the lowland rivers (river branch of the State) are tipped to Meratus Mountains. People inhabiting the valley of the river Batang Banyu State, while oang Banjar Kuala inhabit the area around Banjarmasin and Martapura.Language they developed a language called Banjar, which in principle is the Malay language - as well as when they are in their home areas in Sumatra or the surrounding area - in which there are many words that come from Dayak and Javanese vocabulary.Name Banjar obtained them first, before it was abolished in 1860, is a citizen of the Sultanate of Banjarmasin or considered as Banjar, according to the name of its capital in the first set. When the capital was moved inland direction, last Martapura, Banjar name seems to have accepted the general public and not changed again.In terms of religion, virtually all of the Banjar embrace Islam. And they generally are those who obey the command of his religion.Following Idwar Saleh (1986: 12) Similarly, before and at the beginning of the Islamic Sultanate of Banjar, Banjar both ethnicity and ethnic Dayak is not mentioned at all. It means Banjar, at that time not yet a true identity tribe or religion, and just as the true identity of self refers to a particular territorial area where they live. With that, Saleh Idwar concludes:So we get a continuation of the fourth kingdom kingdom kingdom of Daha in the form of Islam and Banjar tribe Ngaju, Maayan and Hill as the core. This is the Banjarmasih when founded in 1526. In amalgamation (mixed) recently has mixed elements of Malay, Javanese, Ngaju, Maayan, Hill and other small tribes bound by religion, language and customs of Banjar Banjar by cultural diffusion in the palace .... Here we have no interest Banjar , his deep ethnic unity that does not exist, there is a large group or groups namely the Kuala Banjar, Banjar trunk group and the Banjar Pahuluan Banyu.
The first lived in the area until the local Banjar Kuala Martapura. The second live along the river from its mouth Barito Tabalong to sk. The third live in the foothills of the Cape to Pelaihari Meratus. The group comes from the Banjar Kuala Ngaju-ethnic unity, the Banjar Rod Banyu from Maayan-ethnic unity, the unity comes from the Banjar Pahuluan-ethnic hill. This is the third point. They consider more civilized and who is not a criterion to Banjar, namely Kaharingan group, with Hamlet ridicule, the Biaju, Hill and so on.
Furthermore, according to Idwar Saleh (1991):When Prince Samudra establish the kingdom of Banjar he was assisted by the Ngaju, assisted duke-patih like Patih Balandean, Patih Billiton, Patih Kuwin Bakumpai etc. as well as those who were defeated. Similarly, residents of Daha who lost most of the hill and Manyan. The group was given a new religion namely Islam, then take an oath of allegiance to the king, and as a sign of loyalty to wear new mother tongue and leave the old mother tongue. So it's not Banjar ethnic unity, but the unity of politics, as the people of Indonesia.Thus, based on the opinion Idwar Saleh (1991) may be concluded, that free Banjar tribe devide to 3 subetnicts by area where they live and blocks of the tribe, which describes the entry of settlers into the Dayaks in the region:1. Pahuluan Banjar is a mixture of Malay and Hill (Bukit as characteristic of the group).2. Banjar is a mixture of Malay Banyu Trunk, Maayan, Lawangan, Hill and Java (Maanyan as cirri group)3. Kuala Banjar is a mixture of Malay, Ngaju, Barangas, Bakumpai, Maayan, Lawangan, Hill and Java (Ngaju as characteristic of the group).It is recognized that the opinion expressed by Alfani Idwar Saleh David and each has its own strengths. However, recent writings about the origin of the Banjar I seem to have more in favor of the opinion Idwar Saleh.
For example, a research team from the Department of Education and Culture (1977-78: 17) formulates that free Banjar tribe comprising Kuala Banjar, Banjar Banjar Rod Banyu and Hulu is the formation of the Dayak Maayan, Lawangan Dayak, Dayak and Dayak Bukit Meratus Ngaju.
Through the process of assimilation that took centuries, Dayak groups who use the language of Banjar, Muslim and mixed with Malay and Javanese kingdoms gradually within a tribe Banjar , while not embrace Islam and do not speak Banjar, still refer to themselves as Dayak.
Origin of Dayak people
Bukit Dayak (Mountains Meratus) There are various opinions about the origin of the Dayaks, but until now there has not been a completely satisfactory. However, the generally accepted opinion stating that free the Dayak is one of the largest and oldest indigenous groups that inhabit the island of Borneo (Tjilik Riwut 1993: 231). The idea of indigenous peoples is based on the theory of migration to Borneo. Starting from the opinion it is believed that free Dayak ancestors came from southern China, as stated by Mikhail Coomans
(1987: 3):"... All the ethnic groups included in the group Power massively migrated from mainland Asia. Power tribes are descended from immigrants than what is now Yunnan in Southern China. That's where a small group of wandering through Indo China to peninsular Malaysia, which became a springboard to enter the islands of Indonesia, in addition, there may be those who choose another stepping stone, through Hainan, Taiwan and the Philippines. The move was not so hard, his deep at times glazial (ice age) very down sea level (at low tide), so that the small boats even if they can cross the waters separating the islands. "Yunnan is believed that free people make the shift at that time to find a place that is most able to provide the freedom to move separately to make a living, especially for farming and hunting. Apparently the move was not only happen once, but in stages, as it says Coomans (1987:3):The first groups that are in Kalimantan is Negrid and Weeddid group, which now no longer exists. Then followed by a larger group, called Proto-Malays. This transfer takes place again for 1000 years, between 3000-1500 BC.Further noted that free, "About five hundred years before Christ lasts longer a major shift from mainland Asia to the islands of Indonesia. These groups are called Deutro-Malay "(Coomans 1987: 4).Following Tjilik Riwut (1993: 231) The Proto Malays (old Melay ) was originally inhabited coastal areas. However, with the arrival of the young Malay, Proto Malays pushed into the interior, as there is a war or losing his deep kerana Old Malay culture is lower when compared to the young Malay. Young Malay group signature, is settling down in a Community, (like a long house), and the technique of dry land farming, namely farming.Another writer, Ch.FH Dumont (plucked from Tjilik Riwut 1993: 191) specifically refers to the movement of the Dayaks to the interior, such as the following:Dayak people of Borneo island which is the real, these formerly inhabited the island of Borneo, beaches next to the ground. However, when the Malays of Sumatra and Peninsular Land Melaka came there the Dayak and backward, growing old, growing deep into the ground next to the island of Borneo.The theory of migration is once again allowed to answer the question: why Dayak tribes now have so many differing properties, as there is nothing in the language Want their cultural traits.Today the Dayak tribe is divided into six large clumps, namely Kenyah-Kayan-Bahau, Ot Danum, Iban, Murut, Klemantan and Punan. The six cluster is divided again to approximately 405 sub-tribes. Despite the hundreds of sub-divided tribes, Dayak tribes have similar cultural characteristics typical.
The characteristics of such a deciding factor either a sub-tribe in Borneo can be incorporated into the Dayak. These features are the long house, the result of material culture such as pottery, saber, chopsticks beliong (ax Dayak) view of nature, livelihood (farming systems) and dance.
Transportation and Dayak Banjar Past
Since the advent of the Islamic empire in 1526 Banjar, Banjar the relationship between the Dayak people may not be so totally different to any other relationship with the Islamic empire Dayaks in Kalimantan on the whole. To borrow the words of a colonial anthropologist van Linden (Djuweng 1996: 3 in Yeti Maunati 2004:311) the fate of the Dayak people are colonized, not the rule. For centuries, the Dayak people have become politically subordinate to the authority of local, national and colonial.More specifically, the relationship between the Sultanate of Banjar with Dayak people there may be similarities to the relationship between the Sultanate Kutai in East Kalimantan Dayak people. Following Magenda 1991: 2) before the Dutch colonial period, Kutai Sultanate's territory includes the Dayaks in the hinterland, even at the end of the 15th century, the empire was actually already a loose alliance made up than with a king Dayak Community dipuncak Malay power. However, the new Kutai Sultanate in the early 16th-century Malay sultanate is par excellence, similar to other Malay sultanates coastal areas of Sumatra and Borneo.Both Magenda (1991) mahupun Rousseau (1990) states that free Kutai people try to control the Dayaks, but they can not fully because Dayak people may move further inland. The situation is expected to prevail as well in South Kalimantan in relationship between Banjar with the DayakIn fact, in South Kalimantan never prevail against the insurgency by the Dayak tribe Banjamasin Sultan, Sultan Sulaiman in the year 1824-1825. The uprising was carried out by the Dayak Bakumpai, under Pembakal (Head) Kendet, chairman.
Although his wife is the family of Sultan, but since 1816 more to do with the Sultan was not so good. Sultan did not attempt to subdue it, and he can only be defeated with the help of the Dutch in 1825. He was sentenced to death on March 7 in the year (Helius Sjamsudddin 2001: 50).Nevertheless, in the history of South Kalimantan relationship between the Banjar with Dayak people also characterized by ties of brotherhood and kinship ties, because of marriage often between the daughter of the King of Banjar Dayak. For example, the oral tradition of the Dayak tribe known that free Ngaju first wife of King Banjar named Prickly ethnic Dayak Lawang is Ngaju. The second wife of King Banjar first named Noorhayati, according to the oral tradition of the Dayak. Maayan, derived from their ethnic. In Banjar saga also that free one was called the King of Banjar third wife, the daughter of Sultan Hidayatullah also Dayak, namely daughter Banun Khatib, a prominent Dayak Ngaju. From the womb of the daughter's birth Marhum Panembahan who then ascended the throne with the title of Sultan Mustainbillah. Miss Dayak next is the fifth wife of King Banjar, Sultan Inayatullah, who gave birth to the King of Banjar seventh, Sultan Agung. Dan Sultan Tamjidillah (son of Sultan Abdulrahman bin Sultan Adam) was also born of a mixed-blood daughter of Dayak China, namely Nyai Dawang.Meanwhile, the marriage of Prince Antasari with Nyai Fatimah, sister Hero Surapati Dyak chief Spot Moody, born Seman Sultan Muhammad, who then forwards the father's struggle against the Dutch, so fall by bullet Belada in 1905. In times of struggle, Muhammad Seman had two daughters mengahwini Dayak Dayak tribe Ot.Danum. Son of Sultan Mohammed Seman, Gusti Berakit also mengahwini daughter of the head of the Dayak tribes who live on the banks of the river Tabalong in 1906.Relations of friendship between the people of Banjar with Dayak apparent when both tribes were fighting together against the Dutch in Banjar War (1858-1905). Despite the enactment of the war when there was not denied in favor of Dayak head next to Holland, but the participation and endorsement of Dayak in War it seems very terserlah Banjar. In the battle that takes a rather long time, the war hero was composed crowded than the ethnic Dayak, among which the most prominent is Tumenggung Surapati, Batur Commander (from the Dayak tribe Spot Moody), commander Unggis, Sogo Commander, Commander Stone ballot (a woman) , and the commander of junk (from the Dayak tribe Bakumpai).In the Dutch colonial era as well, and the fraternal relations between the Banjar keluargaan bond with the Dayaks still the continuous. However, compared with the Dayak people, more people are likely to enter the Banjar colonial bureaucracy, at least as low employee. With that, the Dayak people continue to be subordinate to the Banjar who are employees of the colonial empire was like in the days of the Sultanate as well.
Relationships Banjar and Dayak at Present
Although the Banjar and Dayak people come from the same past, but now that same past may not be important anymore. The more prominent now is a new identity - the Banjar and the Dayaks are two different ethnic collection and the new true identity, the two neighboring tribes - Banjar and Dayak - have been involved with the competition in various fields of life. With that, Hairus Salim (1996: 227) considers that free relationship with the Dayak people Banjar relationship now is "not always cordial."Banjar relationships with people who are not always cordial Dayak had been disclosed by Anna Lowenhaupt Tsing (1993), an anthropologist from the Universiti California, in a study of Meratus or Dayak Dayak Bukit, which many living around mountainous Meratus in South Kalimantan.Although the "cultural ties" between the Banjar and Dayak has been "disconnected" when the "Banjar" defined as those whose true identity is Muslim, and the Dayak also is the person that is "not Islam", but according to Tsing (1993) political and economic relations ° Based region between the two tribes still continue. Economic and political relations ° Based in the region is governed by kebelakangan "pentadbiran state".From an economic perspective, the Banjar actually involved with intensive trade relations with the Dayak Meratus, in fact they are interceding for the economic development of the region (Salim Hairus 1996: 230). Banjar dominates the small weeks dihujung Meratus path towards the mountains. Dayak tribe necessities such as clothing, salt, metal tools and other luxury goods distributed by the Banjar. While it is by foot or raft ride, the Dayak Meratus come to the market to sell rattan, gum, nuts, ironwood, incense timber and forest products other to the Banjar, which then sold it to a dealer as well.However, the relationship between the Banjar trade by the Dayak took place in a state that is not balanced. As an intermediary, the Banjar tribe has bargaining position higher. They may set a price kemahuan follow them, leading to the Dayak Meratus always feel aggrieved. However, the Dayak people can not do anything about it, his deep they do not have other options.In addition, the Dayaks Meratus complacent nor his deep heart they do not have the ability to get credit than Banjar traders; away from owners means of transport, truck or motorboat, warehouses, and the drying sap, which are owned by the Banjar; does not have network to raise capital, easiness of storage, and a place to stay in Banjarmasin airport; limited access to know the state of marketing and so on (Tsing 1993: 55-56).Transportation unbalanced trade it, you strengthen relationships Banjar also by a meeting with the "state". Banjar is a political ruler on ranking region. Even among state interests articulated by the Dayak tribe Banjar interests. In areas Meratus,'' the interests of the state "was transformed into the interests of the Banjar. It is his deep government officials at the district and sub-district ranking, and employees Tentera, agriculture and kesihatan who have sex with men are Dayak tribe Banjar. With that, the state and national interests appear among Dayak Meratus Banjar face.The face of "state" in the articulation of Banjar tribe was shown Tsing (1991) for example in the state on the development of isolated communities in the 1970's. In pentadbiran basis, in 1971 the Dayak Meratus be included as one of the isolated communities. So which are mostly composed of government employees than the Banjar has opened the forest to become a new home for the Dayak Meratus. However, with the opening of the forest, the Banjar also have the opportunity to move to a new area, gets bail perkhidmatan and soil. (Tsing 1991: 45). As a result, not long after that, the new settlement has been dominated by the Banjar, kerana their mastery of these trade routes and political areas. Meanwhile, the Dayak Meratus itself continues eliminated, and even then many were returned to their places of origin.Not denied the opportunity to know Meratus Dayak progress through the various state basis articulated by government officials from Banjar tribe. They studied the global economy than the Banjar traders. Meratus also recognize the state bureaucracy at the regional level through the Banjar. However, the relationship is still artificial, kerana in many cases it makes people fall further and further Dayak marginalized than they have experienced since the pre-colonial and colonial (Salim Hairus 1996: 231).Banjar nexus with the Dayak people today entering a new phase, where starting in 2000, the Dayak Meratus involved with a rather serious conflict with the ruling class consisting Kalsel than Banjar. This relates to the basic and action Sjachriel Darham, South Kalimantan Governor period seemingly not taking about the interests of the Dayaks. Sjachriel Darham been justified partly Meratus Mountains Protected Forest, home to the Dayak people, an area of 46.270 hectares, was awarded to large plantation companies, PT Kodeco Group of South Korea.As is known to have inhabited the Dayak Meratus mountainous region that for generations. The forest was a source of life, his deep indeed that's where they stayed for a long time. By then, of course, did not approve of the Dayak tribe Meratus forest concessions (HPT) forest was handed over to big business. Let alone further concessions to the company from Korea that will involve transfer of functions Meratus partly mountainous region of protected forest to forest production.By then, heard the protected forest area that would become the Forest Tenure (HPH) Kodeco, hundreds of residents of the Dayak Meratus many times down to Banjarmasin to hold a demonstration, just there to the DPR and Gavernor . Since 1998 until the beginning of 2000 is said to be 20 times that rural residents held a demonstration to demand the same Banjarmasin: Meratus be refused the concession area. However, their demands were never given a reasonable concern. (Reuters, 1 Ogos 2001).Demands of the Dayak people Meratus was finally heard by some NGOs. They gave ante by forming a joint alliance Meratus 33 NGOs. Institute for Public Deliberation South Kalimantan Dayak (LMMD-KS) and the thousands of NGO Telapak Indonesia in Bogor officials also gave moral support and contribution to the Dayak people Meratus condemning the Government of South Kalimantan.The activists too, who was continuing demands Meratus Dayak people, just there to Governor Sjachriel and to parliament. However, the government acted reply to paralyze the movement to denounce Meratus Alliance Coordinator, Hairansyah to the policyholder for allegedly inciting people to hold a demonstration.When issues relating to the provision of protected forest partly to large companies Mountains Meratus was not yet finished, there was also another issue involving the same region, namely granting to employers perlombongan melombong gold, PT Meratus Sources Mas by local governments. Government action is opposition than about 750 representatives from 300 centers (hub large custom homes) spread throughout South Kalimantan, which held a congress for four days, ending on Jun 26, 2003 in Samarinda (Reuters 1 Julai 2003) . However, opposition to the Dayak people Meratus however, not received the attention it duly than the government-controlled areas by the Banjar.By the way, a well-known NGOs are concerned about the environment problems, ie WALHI, the news on June 2, 2006 states:"... Forest Preserve Meratus, native forest areas remaining in South Kalimantan province," last house "Dayak masyararakat Meratus currently the most threatened areas. Currently, the government and employers mining and large-scale plantations in several ways, including the Dayak Meratus break through inter-district boundary changes, unfortunately the people contrary to the needs of the local government wishes (Walhi 2006). "If the so-called government is surely referring to the Banjar, his deep Banjarlah people who are authorities on these rankings. This means the conflict between the Dayak and the continuous still Banjar.
Conclusion
Although the Banjar derived from the Dayak, Dayak people or from mixing with various other tribes, but after the Banjar converted to Islam and setting up the Islamic kingdom of Banjar, "separation" between the two tribes it seems it is something that be permanent. Maybe since ancient times again, the Dayak people who do not embrace Islam to live in berasingan village of Banjar village; generally lies somewhere in the interior.The emergence of the Islamic empire Banjar in the 16th century, seems to indicate the position of the Dayak as subordinate to the Banjar, Banjar is a class government administration area also includes areas occupied by the Dayaks. Position the Dayak as subordinate to the Banjar is virtually unchanged in the colonial era and clearer in the days after independence, his deep in the days after independence was the person occupying the office Banjarlah important in local government, in addition to those also who controlled trade involving Dayak people.If we look at the relationship with the Dayak people of Banjar in the current, their relationship does not appear other features are not intimate, even have involved a rather serious conflict. The relationship was not intimate that was visible for a long time, involves the merchant class and the ruling Banjar Banjar, which is obviously more powerful over the Dayak Today also raised new issues that lead to conflict, namely the actions of local government headed by ethnic Banjar Governor giving forest where Dayak people live Meratus to large planters and companies.It is not denied granting forest to cultivated by large employers was also boondoggle to the Dayak people, such as its form in terms of employment opportunities, and perhaps road that will connect the residential area with the Dayak people bookie. However, as is evident from studies elsewhere (see Sharif Ibrahim Alqadrie 1994, 244-260; Patingi YAAris 1994, 261-66), a negative impression of aktivity forest clearing and it to the local life far more than positive impression. That's why people do not approve Dayak forests where they live are given to big business.However, the position of the Dayak as subordinate to the Banjar people do not seem to allow them challenged the ruling Banjar development that harms them, and with them it is very difficult to get out of their lives backward and marginalized. Perhaps the Dayak just might come out of that backward and marginalized it, after a rather long period, typically after they reach an adequate level of education and it could occupy an important department in government, as there is in the field of politics and bureaucracy. Indeed, as is often true, the Dayak just might up, though presumably it , through educational path.
Orang Banjar dan Dayak di Kalimantan Selatan: Asal Usul dan Perhubungan Mereka*
Kalimantan Selatan Selayang Pandang
Provinsi Kalimantan Selatan kini ialah provinsi yang terkecil dari empat provinsi di Kalimantan. Bagaimanapun, tidak demikian pada masa yang lalu. Sehingga tahun 1957 Kalimantan Selatan ialah provinsi besar, yang merupakan gabungan dari Wilayah Kotawaringan, Dayak Besar, Daerah Banjar dan Federasi Kalimantan Tenggara. Kalimantan Selatan pada masa itu mengandungi provinsi yang kini dikenali sebagai Kalimantan Tengah.
Setelah orang Dayak di Kalimantan Tengah meminta provinsi mereka
sendiri dengan melancarkan perang gerila dan mendapat sokongan dari
Jakarta, mereka telah memperoleh provinsi Kalimantan Tengah pada tahun
1957. Wilayah Kotawaringin dan Dayak Besar dikeluarkan dari Kalimantan
Selatan untuk membentuk provinsi Kalimantan Tengah. Sementara itu, Pasir
(bahagian Federasi Kalimantan Tenggara) juga telah keluar dari
Kalimantan Selatan dan bergabung dengan Kalimantan Timur. Dengan itu,
Kalimantan Selatan kini hanya terdiri daripada Daerah Banjar dan
sebahagian dari daerah Federasi Kalimantan Tenggara.
Walaupun kini Kalimantan Selatan merupakan provinsi yang terkecil,
tetapi provinsi ini adalah provinsi yang paling padat penduduknya.
Mengikut sensus penduduk tahun 2000 Kalimantan Selatan mempunyai
penduduk 2,975,440 orang, sementara luas wilayah yang mereka diami hanya
37,660 km atau 14,000 batu persegi (Muller 1992).
Mengikut sensus 2000 juga, ada delapan etnik terbanyak di Kalimantan
Selatan, iaitu Suku Banjar (2,271,586 orang), suku Jawa (391,030 orang),
Suku Bugis (73,037 orang), Suku Madura (36,334 orang) Suku Bukit
(35,838 orang), Suku Mandar (29,322 orang), Suku Bakumpai (20,609
orang), dan Suku Sunda (18, 519 orang). Suku lain, yang tidak dinyatakan
namanya ialah 99,165 orang.
Dari data di atas, pada masa ini Suku Banjar ialah majoriti penduduk
Kalimantan Selatan, sementara Suku Dayak (Bukit dan Bakumpai) kurang
sepertiga dari jumlah Suku Banjar. Sebelum tahun 1957, ketika Kalimantan
Tengah masih merupakan sebahagian daripada Kalimantan Selatan, jumlah
Suku Dayak tentulah lebih banyak lagi.
Secara umum dapat dikatakan bahwa di Kalimantan (termasuk Kalimantan
Selatan) suku Dayak menghuni kawasan pedalaman, sementara daerah pantai
atau daerah hilir yang mengitari kawasan itu di huni oleh suku Banjar,
Jawa, Bugis dan suku lainnya (Masri Singarimbun 1996: 258).
Asal Usul Orang Banjar
Mengenai
asal usul orang Banjar, pada masa ini sekurang-kurangnya ada dua
pendekatan yang cuba menerangkan fenomena tersebut. Pertama, pendekatan
primordialisme yang dikemukakan oleh Alfani Daud. Kedua, pendekatan
konstruktifis atau situasionalis yang pada mulanya dikemukakan oleh
Idwar Saleh (1986), kemudian dikembangkan oleh Marko Mahin (2004).
Mengikut Alfani Daud (1997; 2004: 85) suku bangsa Banjar ialah
penduduk asli sebagian wilayah provinsi Kalimantan Selatan, yaitu selain
kabupaten Kota Baru. Mereka itu diduga berintikan penduduk asal
Sumatera atau daerah sekitarnya lebih dari seribu tahun yang lalu.
Setelah berlalu masa yang lama sekali, dan setelah bercampur dengan
penduduk yang lebih asli, yang biasanya dinamakan secara umum sebagai
suku Dayak, dan dengan imigran yang datang kemudian, akhirnya
terbentuklah setidak-tidaknya tiga sub-suku, iaitu Banjar Pahuluan,
Banjar Batang Banyu dan Banjar Kuala.
Orang Pahuluan pada asasnya ialah penduduk daerah lembah
sungai-sungai (cabang sungai Negara) yang berhulu ke Pegunungan Meratus.
Orang Batang Banyu mendiami lembah sungai Negara, sedangkan oang Banjar
Kuala mendiami daerah sekitar Banjarmasin dan Martapura.
Bahasa yang mereka kembangkan dinamakan bahasa Banjar, yang pada
asasnya ialah bahasa Melayu – sama halnya seperti ketika mereka berada
di daerah asalnya di Sumatera atau sekitarnya – yang di dalamnya
terdapat banyak sekali kosa kata yang berasal dari kosa kata Dayak dan
Jawa.
Nama Banjar diperoleh kerana mereka dahulu, sebelum dihapuskan pada
tahun 1860, adalah warga Kesultanan Banjarmasin atau dianggap sebagai
Banjar, sesuai dengan nama ibukotanya pada masa mula-mula didirikan.
Ketika ibukota dipindahkan arah ke pedalaman, terakhir di Martapura,
nama Banjar tersebut nampaknya sudah diterima umum dan tidak berubah
lagi.
Dari segi agama, boleh dikatakan semua orang Banjar memeluk agama
Islam. Dan mereka pada umumnya ialah orang yang taat menjalankan
perintah agamanya.
Mengikut Idwar Saleh (1986: 12) pula, sebelum dan pada awal
berdirinya Kesultanan Islam Banjar, baik etnik Banjar maupun etnik Dayak
sama sekali tidak disebut. Hal itu bererti, Banjar, pada waktu itu
belum menjadi identiti suku atau agama, dan hanya sebagai identiti diri
yang merujuk pada kawasan teritorial tertentu yang menjadi tempat
tinggal mereka. Dengan itu, Idwar Saleh menyimpulkan:
Demikian kita dapatkan keraton keempat adalah lanjutan dari kerajaan
Daha dalam bentuk kerajaan Banjar Islam dan berpadunya suku Ngaju,
Maayan dan Bukit sebagai inti. Inilah penduduk Banjarmasih ketika tahun
1526 didirikan. Dalam amalgamasi (campuran) baru ini telah bercampur
unsur Melayu, Jawa, Ngaju, Maayan, Bukit dan suku kecil lainnya diikat
oleh agama Islam, berbahasa Banjar dan adat istiadat Banjar oleh difusi
kebudayaan yang ada dalam keraton….
Di sini kita dapatkan bukan suku Banjar, kerana kesatuan etnik itu tidak ada, yang ada adalah group atau kelompok besar yaitu kelompok Banjar Kuala, kelompok Banjar Batang Banyu dan kelompok Banjar Pahuluan. Yang pertama tinggal di daerah Banjar Kuala sampai dengan daerah Martapura. Yang kedua tinggal di sepanjang Sungai Tabalong dari muaranya di Barito sampai dengan Kelua. Yang ketiga tinggal di kaki pegunungan Meratus dari Tanjung sampai Pelaihari. Kelompok Banjar Kuala berasal dari kesatuan- etnik Ngaju, kelompok Banjar Batang Banyu berasal dari kesatuan- etnik Maayan, kelompok Banjar Pahuluan berasal dari kesatuan- etnik Bukit. Ketiga ini adalah intinya. Mereka menganggap lebih beradab dan menjadi kriteria dengan yang bukan Banjar, iaitu golongan Kaharingan, dengan ejekan orang Dusun, orang Biaju, Bukit dan sebagainya.
Di sini kita dapatkan bukan suku Banjar, kerana kesatuan etnik itu tidak ada, yang ada adalah group atau kelompok besar yaitu kelompok Banjar Kuala, kelompok Banjar Batang Banyu dan kelompok Banjar Pahuluan. Yang pertama tinggal di daerah Banjar Kuala sampai dengan daerah Martapura. Yang kedua tinggal di sepanjang Sungai Tabalong dari muaranya di Barito sampai dengan Kelua. Yang ketiga tinggal di kaki pegunungan Meratus dari Tanjung sampai Pelaihari. Kelompok Banjar Kuala berasal dari kesatuan- etnik Ngaju, kelompok Banjar Batang Banyu berasal dari kesatuan- etnik Maayan, kelompok Banjar Pahuluan berasal dari kesatuan- etnik Bukit. Ketiga ini adalah intinya. Mereka menganggap lebih beradab dan menjadi kriteria dengan yang bukan Banjar, iaitu golongan Kaharingan, dengan ejekan orang Dusun, orang Biaju, Bukit dan sebagainya.
Selanjutnya menurut Idwar Saleh (1991):
Ketika Pangeran Samudra mendirikan kerajaan Banjar ia dibantu oleh
orang Ngaju, dibantu patih-patihnya seperti Patih Balandean, Patih
Belitung, Patih Kuwin dan sebagainya serta orang Bakumpai yang
dikalahkan. Demikian pula penduduk Daha yang dikalahkan sebagian besar
orang Bukit dan Manyan. Kelompok ini diberi agama baru iaitu agama
Islam, kemudian mengangkat sumpah setia kepada raja, dan sebagai tanda
setia memakai bahasa ibu baru dan meninggalkan bahasa ibu lama. Jadi
orang Banjar itu bukan kesatuan etnis, tetapi kesatuan politik, seperti
bangsa Indonesia.
Maka, berdasarkan pendapat Idwar Saleh (1991) dapat diambil
kesimpulan, bahawa suku Banjar terbahagi kepada 3 subetnis berdasarkan
wilayah tempat tinggal mereka dan unsur pembentuk suku itu, yang
menggambarkan masuknya penduduk pendatang ke wilayah penduduk asli
Dayak:
1. Banjar Pahuluan ialah campuran Melayu dan Bukit (Bukit sebagai ciri kelompok).
2. Banjar Batang Banyu ialah campuran Melayu, Maayan, Lawangan, Bukit dan Jawa (Maanyan sebagai cirri kelompok)
3. Banjar Kuala ialah campuran Melayu, Ngaju, Barangas, Bakumpai, Maayan, Lawangan, Bukit dan Jawa (Ngaju sebagai ciri kelompok).
2. Banjar Batang Banyu ialah campuran Melayu, Maayan, Lawangan, Bukit dan Jawa (Maanyan sebagai cirri kelompok)
3. Banjar Kuala ialah campuran Melayu, Ngaju, Barangas, Bakumpai, Maayan, Lawangan, Bukit dan Jawa (Ngaju sebagai ciri kelompok).
Adalah diakui pendapat yang dikemukakan oleh Alfani Daud dan Idwar
Saleh masing-masingnya mempunyai kekuatan yang tersendiri. Namun,
tulisan-tulisan terakhir tentang asal usul orang Banjar saya dapati
lebih banyak yang memihak kepada pendapat Idwar Saleh. Misalnya, tim
penelitian dari Departmen Pendidikan dan Kebudayaan (1977-78: 17)
merumuskan bahawa Suku Banjar yang terdiri dari Banjar Kuala, Banjar
Batang Banyu dan Banjar Hulu adalah bentukan dari Suku Dayak Maayan,
Dayak Lawangan, Dayak Bukit Meratus dan Dayak Ngaju.
Melalui proses pembauran yang memakan waktu berabad-abad, kelompok Dayak yang menggunakan bahasa Banjar, beragama Islam dan bercampur dengan suku Melayu dan Jawa lambat laun dalam kerajaan Banjar menjadi Suku Banjar, sementara yang tidak memeluk Islam dan tidak berbahasa Banjar, tetap menyebut diri mereka sebagai Dayak.
Melalui proses pembauran yang memakan waktu berabad-abad, kelompok Dayak yang menggunakan bahasa Banjar, beragama Islam dan bercampur dengan suku Melayu dan Jawa lambat laun dalam kerajaan Banjar menjadi Suku Banjar, sementara yang tidak memeluk Islam dan tidak berbahasa Banjar, tetap menyebut diri mereka sebagai Dayak.
Asal Usul Orang Dayak
Ada
pelbagai pendapat tentang asal-usul orang Dayak, tetapi setakat ini
belum ada yang betul-betul memuaskan. Namun, pendapat yang diterima umum
menyatakan bahawa orang Dayak ialah salah satu kelompok asli terbesar
dan tertua yang mendiami pulau Kalimantan (Tjilik Riwut 1993: 231).
Gagasan tentang penduduk asli ini didasarkan pada teori migrasi penduduk
ke Kalimantan. Bertolak dari pendapat itu adalah dipercayai bahawa
nenek moyang orang Dayak berasal dari China Selatan, sebagaimana yang
dinyatakan oleh Mikhail Coomans (1987: 3):
“…semua suku bangsa Daya termasuk pada kelompok yang bermigrasi
secara besar-besaran dari daratan Asia. Suku bangsa Daya merupakan
keturunan daripada imigran yang berasal dari wilayah yang kini disebut
Yunnan di Cina Selatan. Dari tempat itulah kelompok kecil mengembara
melalui Indo China ke jazirah Malaysia yang menjadi loncatan untuk
memasuki pulau-pulau di Indonesia, selain itu, mungkin ada kelompok yang
memilih batu loncatan lain, yakni melalui Hainan, Taiwan dan Filipina.
Perpindahan itu tidak begitu sulit, kerana pada zaman glazial (zaman es)
permukaan laut sangat turun (surut), sehingga dengan perahu-perahu
kecil sekalipun mereka dapat menyeberangi perairan yang memisahkan
pulau-pulau itu.”
Adalah dipercayai bahawa penduduk Yunnan pada masa itu melakukan
perpindahan untuk mencari tempat yang dianggap paling dapat memberikan
kebebasan bergerak utnuk mencari nafkah, khususnya untuk berladang dan
berburu. Rupanya perpindahan itu tidak hanya sekali terjadi, tetapi
berlangsung secara bertahap, seperti dikatakan Coomans (1987:3):
Kelompok-kelompok pertama yang masuk wilayah Kalimantan ialah
kelompok Negrid dan Weeddid, yang sekarang sudah tidak ada lagi.
Kemudian disusul oleh kelompok yang lebih besar, yang disebut Proto
Melayu. Perpindahan ini berlangsung lagi selama 1000 tahun, antara
3000-1500 sebelum Masehi.
Lebih lanjut disebutkan bahawa, “Sekitar lima ratus tahun sebelum
Masehi berlangsung lagi suatu perpindahan besar dari daratan Asia ke
pulau-pulau Indonesia. Kelompok-kelompok ini disebut Deutro-Melayu”
(Coomans 1987: 4).
Mengikut Tjilik Riwut (1993: 231) Orang Proto Melayu (Melayu Tua)
pada mulanya mendiami kawasan pantai. Akan tetapi, dengan kedatangan
orang Melayu Muda, orang Melayu Proto terdesak ke pedalaman, sama ada
kerana kalah perang atau kerana kebudayaan Melayu Tua lebih rendah jika
dibandingkan dengan Melayu Muda. Kelompok Melayu Muda khasnya, sudah
hidup menetap dalam satu komuniti, (seperti rumah panjang), dan mengenal
teknik pertanian lahan kering, iaitu berladang.
Seorang penulis lain, Ch.F.H.Dumont (dipetik dari Tjilik Riwut 1993:
191) merujuk khusus kepada perpindahan orang Dayak ke pedalaman, seperti
berikut:
Orang-orang Dayak ialah penduduk pulau Kalimantan yang sejati, dahulu
mereka ini mendiami pulau Kalimantan, baikpun pantai-pantai baikpun
sebelah ke darat. Akan tetapi tatkala orang Melayu dari Sumatera dan
Tanah Semenanjung Melaka datang ke situ terdesaklah orang Dayak itu lalu
mundur, bertambah lama, bertambah jauh ke sebelah darat pulau
Kalimantan.
Teori tentang migrasi ini sekaligus boleh menjawab persoalan: mengapa
suku bangsa Dayak kini mempunyai begitu banyak sifat yang berbeza, sama
ada dalam bahasa mahu pun dalam ciri-ciri budaya mereka.
Dewasa ini suku bangsa Dayak terbagi dalam enam rumpun besar, iaitu
Kenyah-Kayan-Bahau, Ot Danum, Iban, Murut, Klemantan dan Punan. Keenam
rumpun ini terbagi lagi kepada lebih kurang 405 sub suku. Meskipun
terbagi kepada ratusan sub suku, kelompok suku Dayak memiliki kesamaan
ciri-ciri budaya yang khas. Ciri-ciri tersebut menjadi faktor penentu
salah suatu sub suku di Kalimantan dapat dimasukkan ke dalam kelompok
Dayak. Ciri-ciri tersebut ialah rumah panjang, hasil budaya material
seperti tembikar, mandau, sumpit beliong (kapak Dayak) pandangan
terhadap alam, mata pencarian (sistem perladangan) dan seni tari.
Perhubungan Orang Banjar dan Dayak Masa Lalu
Perhubungan Orang Banjar dan Dayak Masa Lalu
Sejak munculnya kerajaan Islam Banjar pada tahun 1526, hubungan
antara orang Banjar dengan orang Dayak mungkin tidaklah begitu berbeza
dengan hubungan kerajaan Islam yang lain dengan orang Dayak di
Kalimantan pada keseluruhannya. Meminjam kata-kata seorang ahli
antropologi kolonial van Linden (Djuweng 1996: 3 dalam Yeti Maunati
2004:311) nasib orang Dayak adalah dijajah, bukan memerintah. Selama
berabad-abad, orang Dayak sudah menjadi bawahan politik kepada kekuasaan
lokal, nasional dan kolonial.
Secara lebih khusus, hubungan antara Kesultanan Banjar dengan orang
Dayak mungkin ada persamaannya dengan hubungan antara Kesultanan Kutai
dengan orang Dayak di Kalimantan Timur. Mengikut Magenda 1991: 2)
sebelum masa penjajahan Belanda, wilayah kekuasaan Kesultanan Kutai
meliputi orang Dayak di pedalaman, malah pada akhir abad ke-15,
kesultanan itu sesungguhnya sudah menjadi persekutuan yang longgar yang
terdiri daripada komuniti Dayak dengan seorang raja Melayu dipuncak
kekuasaannya. Namun, Kesultanan Kutai yang baru pada awal abad ke-16
adalah kesultanan Melayu par excellence, serupa dengan kesultanan Melayu
lainnya didaerah Pesisir Sumatra dan Kalimantan.
Baik Magenda (1991) mahupun Rousseau (1990) menyatakan bahawa orang
Kutai berusaha menguasai orang Dayak, tetapi mereka tidak dapat
melakukan sepenuhnya kerana orang Dayak boleh berpindah lebih jauh ke
pedalaman. Keadaan demikian diperkirakan berlaku juga di Kalimantan
Selatan dalam perhubugan antara orang Banjar dengan orang Dayak
Malah, di Kalimantan Selatan pernah berlaku pemberontakan oleh suku
Dayak terhadap Sultan Banjamasin, Sultan Sulaiman pada tahun 1824-1825.
Pemberontakan itu dilakukan oleh orang Dayak Bakumpai, di bawah pimpinan
Pembakal (Kepala) Kendet, ketua mereka. Walaupun isterinya adalah
keluarga Sultan, tetapi sejak 1816 lagi hubungannya dengan Sultan tidak
begitu baik. Sultan tidak berupaya menundukkannya, dan ia hanya dapat
dikalahkan dengan bantuan Belanda pada tahun 1825. Ia dijatuhkan hukuman
mati pada 7 Maret di tahun tersebut (Helius Sjamsudddin 2001: 50).
Walau bagaimanapun, dalam sejarah Kalimantan Selatan hubungan antara
orang Banjar dengan orang Dayak juga dicirikan oleh hubungan
persaudaraan dan ikatan kekeluargaan, kerana adanya perkahwinan yang
kerap antara Raja Banjar dengan puteri Dayak. Misalnya, dari tradisi
lisan suku Dayak Ngaju diketahui bahawa isteri Raja Banjar pertama yang
bernama Biang Lawang adalah etnik Dayak Ngaju. Isteri kedua Raja Banjar
pertama yang bernama Noorhayati, menurut tradisi lisan suku Dayak.
Maayan, berasal dari etnik mereka. Dalam Hikayat Banjar pula ada disebut
bahawa salah seorang isteri Raja Banjar ketiga, Sultan Hidayatullah
juga puteri Dayak, iaitu puteri Khatib Banun, seorang tokoh Dayak Ngaju.
Dari rahim puteri ini lahir Marhum Panembahan yang kemudian naik takhta
dengan gelaran Sultan Mustainbillah. Puteri Dayak berikutnya ialah
isteri Raja Banjar kelima, Sultan Inayatullah, yang melahirkan Raja
Banjar ketujuh, Sultan Agung. Dan Sultan Tamjidillah (putera Sultan
Abdulrahman bin Sultan Adam) juga lahir dari seorang puteri Dayak
berdarah campuran Cina, iaitu Nyai Dawang.
Sementara itu, dari perkawinan Pangeran Antasari dengan Nyai Fatimah,
saudara perempuan Tumenggung Surapati kepala suku Dayak Siang Murung,
lahir Sultan Muhamad Seman, yang kemudian meneruskan perjuangan ayahnya
menentang Belanda, sehingga gugur oleh peluru Belada pada tahun 1905.
Dalam masa perjuangan itu, Muhammad Seman telah mengahwini dua puteri
Dayak dari suku Dayak Ot.Danum. Anak Sultan Muhamad Seman, Gusti Berakit
juga mengahwini puteri kepala suku Dayak yang tinggal di tepi sungai
Tabalong pada tahun 1906.
Hubungan persahabatan yang erat antara orang Banjar dengan Dayak
jelas kelihatan apabila kedua-dua suku itu berjuang bersama-sama melawan
Belanda dalam Perang Banjar (1858-1905). Meskipun ketika berlakunya
peperangan itu tidak dinafikan ada ketua suku Dayak yang berpihak di
sebelah Belanda, tetapi penyertaan dan sokongan suku Dayak dalam Perang
Banjar itu nampaknya sangat terserlah. Dalam peperangan yang memakan
masa yang agak panjang itu, ramai pahlawan perang itu terdiri daripada
etnik Dayak, antaranya yang paling menonjol ialah Tumenggung Surapati,
Panglima Batur (dari suku Dayak Siang Murung), panglima Unggis, Panglima
Sogo, Panglima Batu Balot (seorang wanita), dan panglima Wangkang (dari
suku Dayak Bakumpai).
Pada zaman kolonial Belanda pula, hubungan persaudaraan dan ikatan keluargaan antara orang Banjar dengan orang Dayak masih berterusan. Namun, berbanding dengan orang Dayak, lebih banyak orang Banjar yang berpeluang memasuki birokrasi kolonial, sekurang-kurangnya sebagai pegawai rendah. Dengan itu, orang Dayak terus menjadi subordinat kepada orang Banjar yang menjadi pegawai kerajaan kolonial itu seperti pada zaman Kesultanan juga.
Hubungan Orang Banjar dan Dayak Masa Kini
Walaupun orang Banjar dan orang Dayak berasal dari masa silam yang
sama, tetapi kini masa silam yang sama itu mungkin tidak penting lagi.
Yang lebih menonjol kini ialah identitas yang baru – orang Banjar dan
orang Dayak adalah dua kumpulan etnik yang berbeda Dan atas identiti
baru itu, dua suku yang bertetangga – Banjar dan Dayak — telah terlibat
dengan persaingan dalam pelbagai bidang kehidupan. Dengan itu, Hairus
Salim (1996: 227) menganggap bahawa hubungan orang Banjar dengan orang
Dayak kini ialah hubungan yang “tak selalu mesra”.
Hubungan orang Banjar dengan orang Dayak yang tidak selalu mesra itu
telah diungkapkan oleh Anna Lowenhaupt Tsing (1993), seorang ahli
antropologi dari Universiti California, dalam kajiannya tentang Dayak
Meratus atau Dayak Bukit, yang banyak bermukim di sekitar pergunungan
Meratus di Kalimantan Selatan.
Walaupun “hubungan kultural” antara orang Banjar dan Dayak telah
“terputus” apabila “Banjar” ditegaskan sebagai identiti mereka yang
beragama Islam, dan orang Dayak pula ialah orang yang “bukan Islam”,
tetapi menurut Tsing (1993) hubungan ekonomi dan politik yang berasaskan
kawasan antara kedua-dua suku tetap berlangsung terus. Hubungan ekonomi
dan politik yang berasaskan kawasan itu pada masa kebelakangan ini
diatur oleh “pentadbiran negara”.
Dari segi ekonomi, orang Banjar sebenarnya terlibat dengan hubungan
perdagangan yang intensif dengan suku Dayak Meratus, malah merekalah
yang menjadi perantara bagi perkembangan ekonomi wilayah (Hairus Salim
1996: 230). Orang Banjar mendominasi pasar minggu kecil dihujung jalur
yang menuju pegunungan Meratus. Keperluan-keperluan suku Dayak seperti
pakaian, garam, perkakas logam dan barang-barang mewah lainnya
disalurkan oleh orang Banjar. Sementara itu dengan berjalan kaki atau
naik rakit, orang Dayak Meratus datang ke pasar tersebut untuk menjual
rotan, getah, kacang, kayu ulin, kayu kemenyan dan hasil-hasil hutan
yang lain kepada orang Banjar, yang kemudian menjualnya juga ke bandar.
Walau bagaimanapun, hubungan perdagangan antara orang Banjar dengan
orang Dayak itu berlangsung dalam keadaan yang sangat tidak seimbang.
Sebagai perantara, orang-orang suku Banjar mempunyai kedudukan tawar
menawar yang lebih tinggi. Mereka boleh menetapkan harga mengikut
kemahuan mereka, yang menyebabkan suku Dayak Meratus selalu merasa
dirugikan. Akan tetapi, orang Dayak tidak dapat berbuat apa-apa, kerana
mereka tidak mempunyai pilihan lain.
Selain itu, orang-orang Dayak Meratus juga tidak berpuas hati kerana
mereka tidak mempunyai kemampuan untuk mendapatkan kredit daripada
pedagang Banjar; jauh dari pemilik sarana pengangkutan, truk atau
motorboat, gudang, dan tempat pengeringan getah, yang semuanya dimiliki
oleh orang Banjar; tidak mempunyai jaringan untuk mendapatkan modal,
kemudahan-kemudahan penyimpanan, dan tempat tinggal di bandar
Banjarmasin; akses yang sangat terbatas untuk mengetahui keadaan
pemasaran dan seterusnya (Tsing 1993: 55-56).
Perhubungan perdagangan yang tidak seimbang itu, diperkuatkan pula
oleh hubungan orang Banjar yang rapat dengan “negara”. Orang Banjar
adalah penguasa politik pada peringkat wilayah. Bahkan kepentingan
negara di kalangan suku Dayak diartikulasikan oleh
kepentingan-kepentingan suku Banjar. Di daerah Meratus, ‘’kepentingan
negara” menjelma menjadi kepentingan orang Banjar. Ini ialah kerana
pegawai-pegawai pemerintah pada peringkat kabupaten dan kecamatan, dan
pegawai tentera, pertanian dan kesihatan yang melakukan hubungan dengan
orang Dayak ialah orang-orang suku Banjar. Dengan itu, negara dan
kepentingan nasional tampil di kalangan Dayak Meratus dengan wajah
Banjar.
Wajah “negara” dalam artikulasi kepentingan suku Banjar itu
diperlihatkan Tsing (1991) misalnya dalam dasar negara mengenai
pembangunan masyarakat terasing pada tahun 1970-an. Dalam pentadbiran
dasar itu, pada tahun 1971 suku Dayak Meratus dimasukkan sebagai salah
satu dari masyarakat terasing. Maka pegawai pemerintah yang
kebanyakannya terdiri daripada orang Banjar telah membuka hutan untuk
menjadi tempat tinggal baru bagi orang Dayak Meratus. Bagaimanapun,
dengan pembukaan hutan itu, orang Banjar juga mendapat kesempatan untuk
berpindah ke kawasan baru tersebut, dengan jaminan mendapat perkhidmatan
dan tanah. (Tsing 1991: 45). Sebagai akibatnya, tidak lama selepas itu,
pemukiman baru itu telah didominasi oleh orang Banjar, kerana
penguasaan mereka terhadap jalur perdagangan dan politik wilayah.
Sementara itu, orang Dayak Meratus sendiri terus tersingkir, bahkan
kemudian banyak yang pulang ke tempat mereka yang asal.
Tidak dinafikan masyarakat Dayak Meratus berpeluang mengenal kemajuan
melalui pelbagai dasar negara yang diartikulasikan oleh pegawai
pemerintah dari suku Banjar. Mereka mempelajari ekonomi global daripada
pedagang Banjar. Orang Meratus juga mengenali birokasi negara di tingkat
wilayah melalui orang Banjar. Akan tetapi, hubungan itu tetap bersifat
artifisial, kerana dalam banyak hal justru membuat orang Dayak semakin
jatuh dan jauh terpinggir dari yang mereka alami sejak zaman
pra-kolonial dan kolonial (Hairus Salim 1996: 231).
Perhubungan orang Banjar dengan orang Dayak masa kini memasuki tahap
yang baru, apabila mulai tahun 2000, suku Dayak Meratus terlibat dengan
konflik yang agak serius dengan golongan penguasa Kalsel yang terdiri
daripada orang Banjar. Hal ini berkaitan dengan dasar dan tindakan
Sjachriel Darham, Gubernor Kalsel masa itu yang nampaknya tidak
mengambil kira kepentingan orang Dayak. Sjachriel Darham telah
membenarkan sebahagian Hutan Lindung Pegunungan Meratus, tempat tinggal
orang Dayak, seluas 46,270 hektar, diberikan kepada perusahaan
perkebunan berskala besar, PT Kodeco Group, yang berasal dari Korea
Selatan.
Sebagaimana yang diketahui suku Dayak Meratus telah mendiami kawasan
pegunungan Meratus itu sejak turun temurun. Hutan itu merupakan sumber
kehidupan mereka, kerana memang di situlah tempat tinggal mereka sejak
lama. Oleh itu, sudah tentu suku Dayak Meratus tidak menyetujui Hak
Pengusahaan Hutan (HPT) kawasan hutan itu diserahkan kepada pengusaha
besar. Apatah lagi pemberian konsesi kepada perusahaan dari Korea itu
akan melibatkan alih fungsi sebahagian kawasan pergunungan Meratus dari
hutan lindung kepada hutan produksi.
Oleh itu, mendengar kawasan hutan lindung itu akan dijadikan kawasan
Hak Penguasaan Hutan (HPH) Kodeco, ratusan warga masyarakat Dayak
Meratus berkali-kali turun ke Banjarmasin untuk mengadakan tunjuk
perasaan, sama ada kepada DPRP mahupun kepada Gabenor sendiri. Sejak
tahun 1998 hingga awal 2000 dikatakan lebih 20 kali warga pedalaman itu
mengadakan tunjuk perasaan ke Banjarmasin dengan tuntutan yang sama:
menolak kawasan Meratus dijadikan kawasan HPH. Namun, tuntutan mereka
tidak pernah diberi perhatian yang sewajarnya. (Kompas,1 Ogos 2001).
Tuntutan warga Dayak Meratus itu akhirnya didengar oleh beberapa LSM.
Mereka memberi sokongan dengan membentuk Aliansi Meratus yang merupakan
gabungan 33 LSM. Lembaga Musyawarah Masyarakat Dayak Kalsel (LMMD-KS)
dan LSM Telapak Indonesia yang beribu pejabat di Bogor juga memberi
sokongan moral kepada warga Dayak Meratus dengan mengecam Pemda Kalsel.
Para aktivis itu jugalah yang meneruskan tuntutan warga Dayak
Meratus, sama ada kepada Gabenor Sjachriel mahupun kepada DPRD tempatan.
Namun, pihak Pemda bertindak balas untuk melumpuhkan gerakan itu dengan
mengadukan Koordinator Aliansi Meratus, Hairansyah kepada pihak polis
dengan tuduhan menghasut rakyat untuk mengadakan tunjuk perasaan.
Ketika isu yang berkaitan dengan pemberian sebahagian hutan lindung
Pegunungan Meratus kepada perusahaan besar itu belum lagi selesai,
timbul pula isu lain yang melibatkan kawasan yang sama, iaitu pemberian
hak melombong kepada pengusaha perlombongan emas, PT Meratus Sumber Mas
oleh pemerintah daerah. Tindakan pemerintah daerah ini mendapat
tentangan daripada kira-kira 750 orang perwakilan dari 300 balai (rumah
besar pusat kegiatan adat) yang tersebar di seluruh Kalimantan Selatan,
yang mengadakan kongres selama empat hari, berakhir pada 26 Jun 2003 di
Samarinda (Kompas 1 Julai 2003). Namun, penentangan warga Dayak Meratus
itu nampaknya tidaklah mendapat perhatian yang sepatutnya daripada
pemerintah daerah yang dikuasai oleh orang Banjar.
Oleh yang demikian, sebuah LSM terkenal yang prihatin tentang masalah
alam sekitar, yaitu WALHI, dalam beritanya pada 2 Juni 2006 menyatakan:
“…Hutan Lindung Meratus, kawasan hutan asli yang masih tersisa di
Propinsi Kalimatan Selatan, “rumah terakhir” masyararakat Dayak Meratus
saat ini menjadi kawasan yang paling terancam. Saat ini pemerintah dan
pengusaha tambang serta perkebunan skala besar melakukan berbagai cara,
termasuk memecah masyarakat Dayak Meratus melalui perubahan tapal batas
antar kabupaten, sayangnya kebutuhan masyarakat bertolak belakang dengan
keinginan pemerintah daerah (Walhi 2006).”
Apabila disebut pemerintah daerah tentulah merujuk kepada orang
Banjar, kerana orang Banjarlah yang merupakan penguasa pada peringkat
tersebut. Ini bermakna konflik antara orang Dayak dengan orang Banjar
masih berterusan.
Kesimpulan
Meskipun orang Banjar berasal dari orang Dayak, ataupun dari
percampuran orang Dayak dengan pelbagai suku yang lain, tetapi setelah
orang Banjar memeluk agama Islam dan menubuhkan kerajaan Islam Banjar,
“perpisahan” antara kedua suku itu nampaknya sudah merupakan sesuatu
yang berkekalan. Mungkin sejak zaman dahulu lagi, orang Dayak yang tidak
memeluk agama Islam memilih tinggal di kampung yang berasingan dari
kampung orang Banjar; di tempat yang umumnya terletak di pedalaman.
Kemunculan kerajaan Islam Banjar pada abad ke-16, nampaknya
menandakan bermulaanya kedudukan orang Dayak sebagai subordinat kepada
orang Banjar, kerana orang Banjar adalah kelas pemerintah yang wilayah
pemerintahannya meliputi juga kawasan yang didiami oleh orang Dayak.
Kedudukan orang Dayak sebagai subordinat kepada orang Banjar ini boleh
dikatakan tidak berubah pada zaman penjajahan dan lebih jelas lagi pada
zaman selepas kemerdekaan, kerana pada zaman selepas kemerdekaan memang
orang Banjarlah yang menduduki jawatan penting dalam pemerintahan
daerah, di samping mereka juga yang menguasai perdagangan yang
melibatkan orang Dayak.
Jika kita lihat hubungan orang Banjar dengan orang Dayak pada masa
mutakhir, hubungan mereka nampaknya bukan sahaja tidak mesra, malah
sudah melibatkan konflik yang agak serius. Hubungan tidak mesra itu
sudah kelihatan sejak lama, melibatkan golongan pedagang Banjar dan
penguasa Banjar, yang jelas lebih berkuasa ke atas orang Dayak Kini
timbul pula isu baru yang menimbulkan konflik, iaitu tindakan pemerintah
daerah yang diketuai oleh Gabenor dari etnik Banjar yang memberikan
kawasan hutan tempat tinggal orang Dayak Meratus kepada pengusaha
perkebunan dan perlombongan besar.
Tidaklah dinafikan pemberian kawasan hutan untuk diusahakan oleh
pengusaha besar itu ada juga faedahnya kepada orang Dayak, misalnya dari
segi wujudnya peluang pekerjaan, dan mungkin terbinanya jalan yang akan
menghubungkan kawasan tempat tinggal orang Dayak dengan kawasan bandar.
Namun, sebagaimana yang terbukti dari kajian di tempat lain, (lihat
Syarif Ibrahim Alqadrie 1994, 244-260; Patingi Y.A.Aris 1994, 261-66),
kesan negatif dari aktiviti pembukaan kawasan hutan dan perlombongan itu
kepada kehidupan penduduk setempat jauh lebih banyak dari kesan
positifnya. Itulah sebabnya orang Dayak tidak menyetujui kawasan hutan
tempat tinggal mereka diberikan kepada pengusaha besar.
Walau bagaimanapun, kedudukan orang Dayak sebagai subordinat kepada
orang Banjar nampaknya tidak memungkinkan mereka menentang dasar
pembangunan penguasa Banjar yang merugikan mereka, dan dengan itu
sangatlah sukar mereka keluar dari kehidupan mereka yang mundur dan
terpinggir.
Sultan Banjar
Barangkali orang Dayak hanya mungkin keluar dari keadaan mundur dan terpinggir itu, setelah melalui satu masa yang agak lama, khasnya setelah mereka mencapai taraf pendidikan yang memadai dan dengan itu dapat menduduki jawatan penting dalam pemerintah daerah, sama ada dalam bidang birokrasi mahupun politik. Memang sebagaimana yang sering berlaku, orang Dayak hanya mungkin bermobiliti ke atas, walaupun agaknya secara beransur-ansur, melalui jalan pendidikan.
Sultan Banjar
Barangkali orang Dayak hanya mungkin keluar dari keadaan mundur dan terpinggir itu, setelah melalui satu masa yang agak lama, khasnya setelah mereka mencapai taraf pendidikan yang memadai dan dengan itu dapat menduduki jawatan penting dalam pemerintah daerah, sama ada dalam bidang birokrasi mahupun politik. Memang sebagaimana yang sering berlaku, orang Dayak hanya mungkin bermobiliti ke atas, walaupun agaknya secara beransur-ansur, melalui jalan pendidikan.
Published May 28, 2010
Oleh : Dr.Mohamed Salleh Lamry
—————-
* Kertas kerja untuk Konferensi Antaruniversiti Se Borneo-Kalimantan Ke-3, Banjarmasin,
15-17 Jun 2007.
** Mantan Prof.Madya dan Sarjana Tamu, Program Antropologi dan Sosiologi, Universiti
Kebangsaan Malaysia
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Kompas.2001. Dayak Meratus Tolak Pembukaan Hutan. Kompas, 15 Disember. http://www.kompas.com/kompak-cetak/0112/15/iptek/daya10.htm.
Marko Mahin. 2004. Urang Banjar: Identitas dan Etnisitas di Kalimantan Selatan.
Kandil. Edisi 6, Tahun 11, Agustus-Oktober.
Masri Singarimbun. 1996. Penduduk dan Perubahan. Yogyakarta: Pustaka Pelajar.
Miles, D. 1976. Cutlass and Crescent Moon: A Case Study of Social dan Political
Change in Outer Indonesia. Sydney: Centre for Asian Studies University of
Sydney.
Mubyarto dkk. 1991. Kajian Sosial Ekonomi Desa-Desa Perbatasan di Kalimantan
Timur. Yogyakarta: Aditya Media.
Muller, K. 1992. Dalam D.Pickell (editor) Indonesian Borneo Kalimantan.
Singapore: Periplus Editions.
Patingi Y.A.Aris. Pengaruh HPH Terhadap Sumber Daya Alam dan Kehidupan
Masyarakat di Kecamatan Simpang Hulu Kabupaten Ketapang. Dalam Paulus
Florus dkk. (pnyt.) Kebudayaan Dayak: Aktualisasi dan Transformasi. Jakarta:
PT. Grasindo.
Sellato, B. 2002. Innermost Borneo: Studies in Dayak Cultures. Paris: Seven Orients,
& Singapore: Singapore University Press.
Stepanus Djuweng. 1996. Orang Dayak, Pembangunan dan Agama Resmi. Dalam
Kisah dari Kampung Halaman. Yogyakarta: Penerbit Dian/Interfidei
Syarif Ibrahim Alqadrie. 1994. Dampak Perusahaan Pemegang HPH dan
Perkebunan Terhadap Kehidupan Sosial, Ekonomi dan Budaya Penduduk
Setempat di Daerah Pedalaman Kalimantan Barat. Dalam Paulus Florus dkk
(pnyt.) Kebudayaan Dayak. Jakarta: Penerbit PT.Grasindo.
Tjilik Riwut.1993. Kalimantan Membangun: Alam dan Kebudayaan. Yogyakarta:
PT.Tiara Wacana.
Tsing, A.L. 1998. Di Bawah Bayang-Bayang Ratu Intan: Proses Marjinalisasi Pada
Masyarakat Terasing. Jakarta: Yayasan Obor Indonesia.
Walhi.2006.http://walhi.or.id/kampanye/hutan/shk/060602_dykmeratus_sp/?&printer_friendly=t%E2%80%A6
Yekti Maunati. 2004. Identitas Dayak: Komodifikasi dan Politik Kebudayaan.
Yogyakarta: LKiS
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