Cultural Dynamics in a Globalized World – Budianta et al. (Eds) © 2018 Taylor & Francis Group, London, ISBN 978-1-138-62664-5

Management of cultural heritage sites: A case study of Perkampungan Sijunjung

F. Amril Department of Archaeology, Faculty of Humanities, Universitas Indonesia, Depok, Indonesia

ABSTRACT: Perkampungan Adat Nagari Sijunjung is a representation of the township and the matrilineal culture of society. Located in Sijunjung, which lies between two rivers, the Batang Sukam and the Batang Kulampi, in an area covered by forests, the village was designated as a Cultural Heritage Site by a decree of the Sijunjung Head District number 188.45/243/KPTS-BPT-2014. Therefore, anything related to the management of the settlement should conform to the cultural heritage preservation principles. In general, the principles can be effectively applied to a protected site, even though it was uninhabited or already in ruin when discovered. However, Nagari Sijunjung is an inhabited locale where people have been living there for generations. The issue focuses on how to manage a living cultural heritage site while at the same time allowing rooms for the community to grow and expand. This paper endeavours to provide a management model for a cultural heritage site that functions as a living monument.

1 INTRODUCTION

1.1 Background Perkampungan Adat Nagari Sijunjung is one of the indigenous settlements in West Sumatra. Located between two rivers, the Batang Sukam and the Batang Kulampi, this village has fertile soil good for farming. The forest surrounding the village also adds to the beauty of the Nagari Sijunjung landscape. In 2014 this village was designated as a Cultural Heritage Site by a decree of the Sijunjung Head District number 188.45/243/KPTS-BPT-2014. The designa- tion of Nagari Sijunjung as a Cultural Heritage Site means that this site is now bound by the cultural heritage preservation principles. According to Law of the Republic of Indonesia No. 11 of 2010 regarding Cultural Herit- age, a cultural heritage site is defined as “a unit of geographic space that has two or more cultural heritage sites, which are adjacent and/or exhibit distinctive spatial characteristics”. If we take the wording of the law above, then the Perkampungan Adat Nagari Sijunjung can be categorized as a Cultural Heritage Site for its distinctive spatial characteristics. Nagari Sijunjung does not share the typical spatial characteristics, which are common with other villages in Minangkabau. In this village, the traditional Minangkabau large houses or are built to line up following the contour of the road as opposed to other villages that generally allow a more loose composition with regard to the layout of their houses. Perkampungan Adat Nagari Sijunjung, however, still retains common characteristics of traditional villages in Minangkabau, by having the following, basosok bajurami (village borders), balabuah batapian (a main road and a common bathing place), barumah batanggo (living quarters), basawah baladang (rice fields), babalai bamusajik (a meeting point and a place of worship), and bapandam bapakuburan (local cemetery). Besides those seven elements which are the manifestation of the culture’s tangible characteristics, it also has two jorongs (a smaller unit of a nagari), namely Jorong Koto Padang Ranah and Jorong Tanah Bato, whose inhabitants are still practicing a series of traditions, such as batoboh, bakaul, and

623 membantai adaik, among others. In addition, there are rules that people of Koto Padang Ranah and Tanah Bato should follow, including the one that prohibit them from building a new house parallel to the rumah gadang (Ministry of Tourism and Creative Economy of West Sumatra, 2015, p. 24). Unlike plants or animals, cultural resources, whether it is tangible or not, is not something renewable that can reproduce itself. This has become the main reason to issue the principles of the management of cultural heritage (Darvill, 1987, p. 4). Perkampungan Adat Nagari Sijunjung is an example of a cultural resource that possesses both tangible and intangible properties. It has the potential to develop, but there are threats coming from natural processes and destructive human activities, such as vandalism (Grant, 2008, pp. 341–344). Even though it has been declared as a Cultural Heritage by the Sijunjung government, the possible threats still exist since there is yet a system to manage the Perkampungan Adat Nagari Sijunjung. Byrne (2008, p. 155) argues that the preservation of cultural heritage that belongs to a minority group would require more efforts. Nevertheless, this does not presuppose that the preservation of a cultural heritage of the majority group will not face any problems. In this case, the Perkampungan Adat Nagari Sijunjung has issues related to its management system. Darvill (1987, p. 25) mentions that the management of a cultural heritage region in a rural area should include three main objectives, namely maintaining the diversity of archaeological resources in the original landscape where it is located, to make the archaeological resources meet the community’s needs in terms of its management, and to resolve the conflict and competition for the use of land which contains the archaeological resources. Based on these objectives, it is pivotal to conduct a study to determine a management model for the Perkam- pungan Adat Nagari Sijunjung that will meet those three categories. Cultural heritages can be classified into two categories. The first one is the dead monument, a cultural heritage that was already in ruin when it was discovered. The other type is known as the living monument and it refers to items or properties that continue to be of use to date (Explanation of the Law Number 11 of 2010, Point I General Provisions, Paragraphs 5–6). Obviously, there are distinct differences in terms of preservation as the dead monument has ceased to function, while the living one still serves a purpose. Dealing with a dead monument is relatively easy, especially in terms of its ownership. In contrast, the living monument still belongs to a group of people. Unfortunately, there are no explicit or clear guidelines regard- ing the management of living monuments in Indonesian laws and regulations. Hence, there is a need to carry out a study about the cultural heritages that fall under the category of living monuments, since it is still inhabited by the community, which still practices their tradition. This research uses a descriptive qualitative approach. This approach allows an analysis of the qualitative data, which are obtained through observations in the field as well as through a review of available literatures on Perkampungan Adat Nagari Sijunjung. This study exam- ines the cultural resources found in Perkampungan Adat Nagari Sijunjung through the Cul- tural Resource Management study, i.e. a study by Pearson and Sullivan (1995, as cited in Saptaningrum, 2007, p.17), which is an integrated cross-sectoral work designed to accom- modate a variety of interests.

1.2 Issues Perkampungan Adat Nagari Sijunjung is one of the traditional villages whose landscape and culture are still intact and well preserved. The village maintains the traditional Minang- kabau village structures and its complements, such as the rumah gadang, rice fields, places of worship, and buildings for ceremonial activities. From the cultural perspective, the villagers still practice certain traditions, such as batagak gala, nikah kawin, basiriah tando, membantai adat, batobo kongsi, and many others. These traditions are some of the characteristics of Nagari Sijunjung, which runs on a matrilineal system adopted by most Minangkabau clans. This is an important aspect of the community that is still intact, although the site has long been designated as a cultural heritage area. Unfortunately, there is still no proper management system specifically set up to man- age the site. Granted, that there are several parties responsible for the preservation of this 624 village, such as the local government (local government in Sijunjung and the West Sumatra governments), the Central government represented by the Institute for Preservation of West Sumatra Cultural Heritage, and most importantly, the local supporters from the region, including the ninik mamak (the village elders) and their followers. Considering the diversity of the stakeholders involved, it is crucial that they share the same point of view with regard to the site management. Perkampungan Adat Nagari Sijunjung is a living cultural heritage due to the fact that the community is still residing on site and actively practicing their tradition. However, since the issue on cultural heritage site management has not been addressed properly, this site is urgently in need of its own management model. Based on the statement above, the researcher has prepared the following questions. 1. What is the significance of Perkampungan Adat Nagari Sijunjung? 2. What kind of management does a living cultural heritage need to preserve the site prop- erly and to provide economic benefits to the local community?

2 DISCUSSION

2.1 Perkampungan Adat Nagari Sijunjung is known for its traditional large-sized house called the rumah gadang, or sometimes rumah bagonjong. The name is derived from its spired, multi-tiered roof struc- ture called gonjong in the local Minang language. There are some opinions regarding the origin of this shape. One mentions that the roof is purposely crafted to resemble a buffalo’s horn; it is based on a mythical race between big buffalos from Majapahit and small buffalos of Minangkabau. Some even compare the roof with a stack of betel leaves. Betel leaves (daun sirih) are the common ingredients for chewing pan served at traditional ceremonies, and they are believed to prevent various diseases because of its antiseptic properties. Others claim that it resembles a boat shape, associating it with the tradition of merantau (a common practice among Minangkabau men to go to other region in search of a better life) in Minangkabau (Hasan, 2004, pp. 6–7). In total, Perkampungan Adat Nagari Sijunjung has 76 rumah gadang arranged along the road in Jorong Koto Padang Ranah and Jorong Tanah Bato. Perkampungan Adat Nagari Sijunjung is the only village that is still survived from the historical from the 14th century. At that time, this village was inhabited by six tribes, namely Caniago, Malay, Panai, Tobo, Piliang, and Malay Tak Timbago. Nowadays, many rumah gadang still standing in the area, even though most of them are in a state of disrepair. The existence of a rumah gadang is one of the requirements before setting up a family in Minangkabau (barumah batanggo). Another tradition is known as balabuah batapian, which manifests as the main road separating the village from the river that primarily serves as both washing and bathing facility. There is another term known as basawah baladang that refers to the paddy fields as the village agricultural areas. Fields in this village are well preserved and located at the back of rumah gadang. As a village with their own government, Perkampun- gan Adat Nagari Sijunjung has their own meeting place and a place of worship to perform traditional ceremonies. These are essentially parts of a Minangkabau’s village layout called babalai bamusajik, consisting of specific buildings, such as a village hall and several mosques. It also has bapandam bapakuburan or the local cemetery. All the elements mentioned above are still existed in this village. Rumah gadang, rice fields, roads and rivers, mosques and village halls, as well as the burial place, are the physical characteristics that are still visible in Perkampungan Adat Nagari Sijun- jung. Both the tangible and intangible attributes are the proofs that the village’s culture remains intact. Perkampungan Adat Nagari Sijunjung in Koto Padang Ranah and Tanah Bato is said to be the centre of the village in which all activities related to the culture and customs take place, namely batagak gala, basiriah tando, penyelenggaraan mayat, bakaua adat, mambantai adat, musyawarah tobo or batobo, turun mandi, and manapati mamak (mangaku mamak). 625 Figure 1. Nagari conception in Tambo Alam Minangkabau (Source: Joni Wongso).

Figure 2. Batoboh, one of the traditions still practised today (Source: Disparenkraf Sumbar).

Batagak gala is an act of awarding a title to someone who is appointed as the sako holder; unlike other forms of legacy, sako is usually a title ascribed to a person chosen to be the next tribe leader. Meanwhile, basiriah tando is a local proceeding to put someone on trial. There is also an event called penyelenggaraan mayat, or a communal discussion (musyawarah) to 626 appoint a replacement for a sako holder when the current one has passed away. Bakaua adat is an event served to express gratitude for a good harvest. The event preceded by slaughter- ing a buffalo and offering a prayer for the abundance of the future harvest. Still related to an agricultural activity, a number of Tobo Konsi (groups of farmers) have been living in this village for a long period of time. Tobo’s activities do not only include farming, but also per- form tasks, such as building houses, fences, and other related tasks. Meanwhile, the ritual of manapati mamak or mangaku mamak is held to welcome newcomers to the village. All the remains in Perkampungan Adat Nagari Sijunjung, either in the form of objects (tangible) or in the form of non-objects (intangible), are heavily imbued with the matrilineal views of the . West Sumatra is said to host the largest matrilineal Mus- lim society in the world (Hadler, 2010, p. 3). In matrilineal societies, men have no rights to own land or to inherit a property; a married Minangkabau man will stay at his wife’s home at night, and he is still part of his mother’s house during the day (Kato, 2005 in Nurti, 2013, p. 74). In Minangkabau, there is a term saparuik (literal meaning: one womb) that means siblings from the same mother. Basically, they make up a family occupying a rumah gadang in the region (Mansoer, 1970, p. 6). Therefore, in addition to observing the importance of preserving the cultural heritage in Perkampungan Adat Nagari Sijunjung the emphasis is also on preserving the matrilineal system in Minangkabau as this way of life has been increasingly eroded over time.

2.2 A proposed management model for Perkampungan Adat Nagari Sijunjung from the perspective of the stakeholders Stakeholders, according to Freeman (1984, p. 25), are any group or individual who can affect or be affected by the achievement of corporate goals. Freeman, who talks about stakeholders from the perspective of management strategy in a company, describes that a typical company usually has many stakeholders, including the owners, competitors, customers, employees, governments, local communities, and others. This certainly is not much different from the stakeholders involved in the effort to preserve a living cultural heritage site. As mentioned before, Perkampungan Adat Nagari Sijunjung is a traditional village con- sisting of a series of rumah gadang, along with other essential elements that complement the traditional practice of running an indigenous village. The tradition is usually guided by the ninik mamak from one of the tribes living in the village. There are several tribes and each of them is led by the eldest member who is appointed as leader of the group. Each tribe will basically voicing their own interest. Nevertheless, these are always related to the area preser- vation. A mutual agreement on a plan to preserve the area was signed on 28 September 2013. All parties, including the chief and ninik mamak, have agreed to comply with the following rules and regulations: 1) to preserve Perkampungan Adat Nagari Sijunjung as a world her- itage, 2) to cease adding permanent buildings and changing the form and function of the rumah gadang in the village, 3) to preserve the culture and the traditional customs as part of the matrilineal Minangkabau tradition, 4) to participate in maintaining, managing, and developing the area as a leading and genuine site for tourism, 5) to wear a traditional costume inside the village borders. The agreement shows that the local community, as one of the stakeholders, is already aware of the importance of preservation. They have even gone as far as commencing an agreement to support the area to become one of the world cultural heritages. In this case, public aware- ness is not an issue at all. As mentioned by Al Najjar (1997, p. 41), raising public concern is beneficial to preserve cultural heritage. However, to coax public concern will not generate any greater impact without any support from both the Central and Local governments. Governments have a role in terms of establishing the rules as well as imposing sanctions for violations, setting the policy and standard operating procedures for the preservation’s imple- mentation and utilization. Every level of the governments must work together to preserve and manage the heritage area. The government’s point of view is certainly different from the community’s in addressing this particular issue. The government, in this regard, consists of the Central government as represented by the Ministry of Education and Culture. For West 627 Sumatra, the responsibility is in the hands by the Institute for Preservation of Cultural Herit- age (BPCB) for West Sumatra. As the technical implementation unit in the area, their main task is to preserve the cultural heritage that includes protection, development, and utiliza- tion. Protection includes the act of rescuing, securing, zoning, maintaining, and restoring the cultural heritage; development relates to research, revitalization, and adaptation. Lastly, utilization is the efforts to utilize the cultural heritage so that it will contribute to the welfare of the community (the Law of the Republic of Indonesia No. 11 of 2010). For the provincial government, the role is assumed by the Department of Tourism and Creative Economy. It seems that the provincial government aims is to focus on the perspec- tive of tourism and creative economy rather than culture so that this task is performed by the Ministry of Tourism and Creative Economy rather than the Ministry of Education and Cul- ture. As for the local government, this responsibility is given to the Department of Tourism, Arts, Culture, Youth, and Sports. There is still no consensus in the nomenclature of the struc- ture of regional governments at provincial and district levels. Hence, this causes a different focus in each of these fields, which later will affect the budget allocations in supporting the conservation action. Therefore, it is crucial for every stakeholder to share a similar view. To establish this condition, regular meetings between stakeholders are expected to foster a com- mon vision and avoid possible conflicts that might occur between them. It can also enhance public participation in the decision-making process so that the community, as the rightful owner of culture, will not feel left behind (Al Najjar, 1997, p. 42). Meetings between the stakeholders are also important to devise the most suitable manage- ment model for Perkampungan Adat Nagari Sijunjung. As mandated by the Law No. 11 of 2010, the management of the heritage area should be carried out by the responsible parties that consist of all stakeholders. In this case, they are the Central and Local governments, the indigenous community, and the business partners. The management models should also be tailored in accordance to the condition of the village. Quade (1982) argues in Situmorang (2002, p. 12) that a proper model is formulated from all relevant factors or elements resulting in a certain situation. Each element will have relation to one another so that the model will depend on the situation at hand and on the purpose of its creation. In its management, a cultural heritage should be able to fulfil and appeal to the academic, ideological, and economic interests. Academically, a cultural heritage will allow researchers to gain more knowledge, whether in archaeology or any other subjects. In terms of ideology, it is expected that the local inhabitants will have a sense of pride and passion for their cul- tural identity or the nation in general. Lastly, a cultural heritage should benefit the commu- nity’s economy; it should be able to encourage local artisans to develop their artworks and to attract tourists to help the community reap some economic benefits. (Rahardjo, 2013, p. 8–9). In relation with the academic interest, a study conducted by the researchers from various dis- ciplines should be submitted to the management of cultural heritage so that all policies issued are in accordance with the interests of all stakeholders (Ramelan, 2012, p. 197). The management model with the Agency of Area Management (Badan Pengelola Kawasan) is meant to become a forum for stakeholders from various groups. Hence, all stakeholders will have a similar position and interest, namely preserving the area’s traditional custom. However, this does not mean that every stakeholder can do as they wish without acknowledg- ing the principles of preservation (Sulistyanto, 2008, p. 302). Therefore, this agency must be able to accommodate all means needed to preserve the Perkampungan Adat Nagari Sijun- jung. The preservation does not only protect the tangible properties, such as rumah gadang, mosques, or the village hall, but it should also include non-physical culture such as traditions and the local performing arts, which are still alive and run by the local inhabitants. Thus, this agency will consist of several divisions that will manage the physical aspects of the region, including the maintenance of rumah gadang, places of worship, and the community cen- tre. Furthermore, they also manage the rules concerning the management of rice fields and rivers as they are integral parts to this area. Meanwhile, there will be other departments dealing with the traditions and other intangible heritages in the area, such as batobo rituals, batagak gala, turun mandi, and others. In the end, the agency would cover the needs of preservation consisting of protection, development, and utilization of the Perkampungan Adat Nagari Sijunjung. 628 3 CONCLUSION

The key to successfully implement the preservation of Perkampungan Adat Nagari Sijunjung largely depends on the shared perception of each stakeholder. With the existence of a man- agement board consisting of all stakeholders, it will result in effective conservation programs for the village. The joint parties will be able to devise a series of plans suitable to the needs of society and avoid the possibility of any violations to the cultural heritage preservation principles. Unnecessary clash between parties will be avoided because plans are the results of a joint agreement based on a mutual understanding. Monitoring and evaluating programmes are also expected to run smoothly to create better plans in the future. Therefore, establishing a good management system and involving the locals are expected to improve the overall economic condition of the people. Furthermore, developing the village as a tourist attraction is an effective way to conserve not only the physical, but also the non- physical attributes that have constantly been threatened by outside influences. The involve- ment of the local inhabitants and various stakeholders in managing the Perkampungan Adat Nagari Sijunjung will also reduce a certain party from dominating the effort, in particular, the government. Thus, the management is directed to fulfil the need of all parties and benefit the villagers as well.

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