The Fair and Wise King Behind the Sacred Myth of Puak Reflected the Leader Horizon Representation of Kampong Tua Malay Nongsa: Ethnoecological Approach

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The Fair and Wise King behind the Sacred Myth of Puak Reflected the Leader Horizon Representation of Kampong Tua Malay Nongsa: Ethnoecological Approach

Tomi Arianto1 Universitas Putera Batam, Kepulauan Riau, Indonesia [email protected]

Melly Siska Suryani 2 Universitas Putera Batam, Kepulauan Riau, Indonesia [email protected]

Abstract: Longing for a just and wise leader built a horizon of hope for society behind the mythical stories of the king of dreams. Like the fringe warriors in Javanese society, the Malays in Kampong Tua Nongsa have a role model king known as The King of Fuang. This study aimed to reveal the theme of ethnoecology in the Malay community behind the mythical story of Puak sacred in Nongsa, a Batam district. The ethnoecology approach connected a community paradigm that is formed due to natural phenomena. The interaction between humans and nature through the sacred existence of Puak was created by the role model of the king. This study used a qualitative descriptive method with observation data collection techniques and in-depth interviews. Analytical criticism techniques become a means to reveal the ethnoecology behind the story. The results of this research show that there are two important things to discuss, namely the representation of the just king and cultural products from nature in the form of prohibitions. A king whose role model serves for the hope of a community leader in the form of a king who is honest and keeps his promises, a king who does not want to be exalted and exalted, a king who is just and wise, a king who is simple, a king who protects and preserves nature. Meanwhile, the resulting cultural products are in the form of prohibitions on destroying forests, prohibitions on cutting hills, prohibitions on lying, prohibitions on speaking arrogantly, prohibitions on speaking dirty, and prohibitions on wasting wealth.

Keyword: The Sacred of Puak, Myth, Kampong Tua Nongsa, Etnoecological

1. INTRODUCTION Malay in the archipelago which is increasingly eroded (Hamid, 2016). The just and wise king who is the The information regarding the hope of all society until now is existence of King Fuang tomb and his increasingly difficult to find. Various descendants was obtained by researchers political promises during the campaign to from the caretaker or guardian of the be elected as leader were scattered Puak Sacred Temple. We got other everywhere. The public is even bored information from the advice of the with various political promises which Nongsa people and native Nongsa Malays they forget after they have been elected. who understand the history of Tuanku This is in line with the opinion written by Raja Fuang. The origins stories of Tuanku Ghafur (2018) that the fundamental Raja Fuang are still very little published. reason behind the emergence of His name is also less famous than other community disappointment is due to Malay kings such as Nong Isa, Raja Ali, election promises that never come true. or Raja Jaffar. However, the Nongsa People begin to realize and feel that their Malay community believes in the myths votes are only needed during elections, related to the existence of Keramat Puak and then they are ignored when power has as a representation of King Fuang's been achieved. wisdom. The presence myth of a fair and The researcher in this case drew this wise leader is not only appearing in the phenomenon in ethnoecological studies to legend of the Pralembang Jayabaya with analyze the relationship between nature the presence of Ratu Adil or Satria and interactions that affect the behavior of Pingitan (Palix, 2018). The Malay the surrounding community. In relation to community since the 12th century AD has humans and nature, Malinowski (1987) had the figure of a king who can bring the explained that humans cannot be nation to the glory of the archipelago that separated from the environment in which can rule over the Malay plains in they live, one of which is the physical Singapore and Malaysia. The history environment. With that, the cultural began from the resident of King Isa who behavior, norms, ethics of the community received a mandate from Sultan Abdul are related to the environment and nature Syah until the resident of Riau to the just that shapes it. This is also related to and simple king of Tuanku Fuan (Dahlan, ethnoecological understanding. Nazarea 2019). This hidden myth of the king is (1999) explained that ethnoecology is a what the Malay community continues to bridge to understanding human behavior crave to be able to bring back the glory of

and nature and the characteristics that king who does not want to be exalted and shape it. exalted, a king who is just and wise, a According to Hilmanto (2010), king who is simple, a king who protects ethnoecology is understood as the mother and preserves nature. Meanwhile, the of all scientific studies. Ethnoecology, resulting cultural products are in the form although in its studies touches many other of prohibitions on destroying forests, fields, for example: migration prohibitions on slashing hills, prohibitions (sociology), traded commodities on lying, prohibitions on speaking (economics), the characteristics of life for arrogantly, prohibitions on speaking dirty certain groups of people (anthropology), and prohibition on wasting wealth. the location of longitude and latitude of The relationship between an area (geography), ethnoecology ethnoecological studies and literature is actually examines the the distinctive linked by an analysis of the myths being character of a place in the broad or discussed. Oral literature is literature that narrow sense inhabited by humans or includes literary expressions that are society. passed down and spread orally (Zaimar, Regarding the data source chosen 2008). Taum (2011) further explains that by the researchers, the interaction with the main element of oral literature is the existence of the Keramat Puak myth aesthetics. Taum added that oral literature creates people's daily behavior, including expresses the collective awareness of the how to place them as the leader of hope. local community (mentifact) about life, Hilmanto in Ambarwati & Istianah (2018) customs and beliefs. Referring to the explained that ethnoecology is a branch previous concept of oral literature, it is of science that examines the ways in clear that myth is an inseparable part of which people use ecology and live in the study of oral literature. harmony with their natural and social environment. Thus, the behavior of the Malay Nongsa community in treating the 2. LITERATURE REVIEW Sacred of Puak is an ethnoecological 2.1.Myth as part of Oral Literature study. This behavior is the key point in Oral literature is literature that the discussion in this article. includes literary expressions that are There are two important things passed down and spread orally (Zaimar, discussed, namely the representation of 2008). Taum (2011) further explains that the just king and cultural products from the main element of oral literature is nature in the form of prohibitions. A king aesthetics. Taum added that oral literature who is a role model for the hope of a expresses the collective awareness of community leader in the form of a king local communities (mentifact) about life, who is honest and keeps his promises, a customs and beliefs. The myth itself

according to Sarkki et al., (2018) is the two different things. Steward's cultural disclosure and giving of identity to ecology theory stated that environment certain values as a sign of meaning that is and culture are inseparable and both are a believed and held firmly. Myths are mixture that processes through a conveyed through oral stories of their reciprocal relationship. If previously predecessors from generation to explained that the environment plays an generation and then manifest in obedience important role in shaping people's culture, and submission to their existence. then in fact the culture that develops in Referring to the previous oral literary the community also plays an important concept, it is clear that myth is an role in the sustainability of the existence inseparable part of the study of oral of an environment. Thus the concept of literature. ethnoecology can be used to see the 2.2.Etnoecology meaning of society towards myths, as a One of the studies that discussed form of adaptation that gives birth to their the relationship between humans as conservative attitudes towards the natural objects and their environment is environment. ethnoecology. Ethnoecology is a branch 2.3.Previous Research of science that examines the ways in Research with the theme of which people use ecology and live in ethnology in literature is in great demand harmony with their natural and social by international writers but is very rare in environment. People's lives in general Indonesia. The following researchers depend on nature so they should be closer describe several references taken from the to nature so that they can observe nature Journal and their reviews: properly, observe its characteristics, and Research written by (Bracke, know how to manage it (Gasouka, 2017). 2018) in the ISLE Journal entitled “A In this study between humans and Man is the Story-Telling Animal: Graham the natural environment, an Ecological Swift's Waterland”. Bracke viewed that approach is used. The Ecological Waterland reveals eco-centrism in approach is a study that discussed and narrative to narrative that shapes analyzed an ecological phenomenon that perceptions of nature. The difference with is focused on the relationship between this study is the theory used and the data humans and the natural environment. sources and methods. While the equation Residential areas, agriculture, urban, is because it uses the object of ecology industrial and others are examples of research in oral literature ecological ecosystems that are formed Adam J. Goldwyn (2016) in the from the interaction between humans and ISLE Journal indexed by Scopus raised their environment (Baihaqi, 2009). the theme of A case study in byzantine Pamela J & Strathern (2003) ecocriticism: zoomorphic and seeing environment and culture are not anthomorphic metaphors in the Medieval

Greek romance. Goldwyn analyzed works 3. METHOD OF THE of Byzantine literature from 12th century RESEARCH Greek romance, such as the romances of This study used a qualitative Theodore Prodromos, Rhodanthe, and method. According to Creswell (2010), Dosicles. According to him, these works qualitative research is a method to often give rise to two kinds of natural explore and understand the meaning that metaphors: zoomorphic metaphors and by a number of individuals or groups of anthomorphic metaphors. Contribution of people ascribed social or humanitarian thought that can be raised on the semantic problems. The data collection method meaning is in the interpretation of used observation and dept-interview classical literary works. techniques. The informants in this study Furthermore, the journal written are native Malay people in Nongsa, key by Babcock (2012) published in the JoE keeper of the Puak sacred, community Journal, Birgham Univeristy. Babcock leaders, and young generation of discussed multi-moded measures adapted Kampong Tua Nongsa. to environmental conditions / biosthetics The data processing of this research was in R. Francis's current book. This research carried out through the following is disclosure with the destruction of techniques: economic factors to the environment and 3.1. Listen carefully to the source of life below the poverty line at Amherst, research data, both primary and Massachusetts after WWII. secondary data that has been collected Previous research which also from the research location contributed to the development of this 3.2. Perform data source reduction, which idea was written by Arianto & is selecting data sources that are Simanjuntak (2019) which raised the relevant to the research variable, while theme of ecology based on the story of irrelevant data sources will be ignored. Mak Ungkai's focal point with a feminist 3.3. Transcribe the recording of the approach. Arianto distorted the myth of interview results into phonemic form, the scary image toward the spirit of Mak then translate the Malay literary data Ungkai became a woman who guards into English text stories nature and a friend of humans. On the 3.4. Extract the results of observations other hand, Arianto & Simanjuntak and interview transcripts so that they (2020) added that the ecological become data representation of the spirit of Mak Ungkai 3.5. Re-read carefully the data that has placed humans as subjects and objects to been processed nature. Both are interrelated and 3.6. Classifying the data with narrative inseparable from each other. approach so that the storyline units

along with the functions and sets of the researchers look at two sides; first, the stories are arranged systematically existence of the sacred Puak which 3.7. Identifying data that has been influences the people's perspective by classified with regard to the making the king a role model and the Etnoechological theory hope of a leader like a role model king. 4. RESULT AND DISCUSSION 4.1. The king as the role model of The tomb of Tengku H. Fuang and community leaders his two queens are located on a plateau in The name of Raja Tuanku Fuang Nongsa Pantai Village, Sambau Village, and the existence of Puak Sacred or the Nongsa. The existence of a grave tomb of Tuanku Fuang king is not as complex containing 28 graves reinforces phenomenal as compared to his the axiom that Batam land has been predecessor kings such as King Nong Isa inhabited by humans since the early 13th with his Mediterranean mastery, Raja century. Some even say that starting in Abdul Jaffar with his fame, Raja Ali with 231 AD this area was crossed by the his Gurindam 12. The historical artifacts Indo-Indo Aryans. As old as the tomb of of King Fuang are more isolated and not Bukit Puak, on the hill of Abdullah, exposed to wider than the previous king. Jodoh there is also a tomb which is Because in essence until now the written on the headstone in 1201 AD. existence of his grave is more closed and The remains historical evidence of not open to the public. Not everyone is the Kampong Tua of Malay civilization is allowed to visit this Tomb. Visitors must not only leave a historical artifact but also ask permission from the key guard, if influence the behavior of the people allowed then visitors can visit the grave. formed by it. The sacred of Puak or Although the historical artifact of known as the tomb of Raja Tuanku Fuang Tuanku Fuang existence is closed and not is one of the historical artifacts which opens to the public, the Malay community have a very significant influence on the is very familiar with the stories of the lives of the Kampong Tua of Malay king from his predecessors. The reflection today. The existence of this sacred place of King Fuang characters that is described implies a way of thinking, point of view, by the people of the Kampong Tua of behavior, ethics and morals of the Malay is identical to make the king's Kampong Tua of Malay people in various existence more grounded and becomes a ways. Bridging the ethnoecological role model compared to his fame. As long approach, this characterization can be as the researchers have been observed and traced deeper. As previously discussed, interviewed the informants, the ethnoecology is a science that studies the researchers analyzed them in interaction of humans and nature and how ethnoecological phenomenology. It is also the existence of nature affects the correlated with the societies saddened by behavior of the people in it. In this article,

the presence of leaders today. Hence the The quotation again provided an existence of the king characterization as a explanation that the Puak shrine is not too reflection, role model and future hope for open to the public nor does it want to be the Kampong Tua of Malay which might flattered. But the stories about the king's revive the Malay civilization back to its character are honest and can occupy a former glory. promise that is always attached to him. Even with persistence in keeping his 4.1.1. The king who is honest and keeps promise he was willing to sacrifice his his promises body and soul. Such is the hope of the One of the role models can be carried Kampong Tua of Malay for the out from the king of Tuanku Fuang was emergence of another wise king. Not like the honesty and trust of others. Following the common leader who not only honor the Prophet's Sunnah about the campaign promises but after taking his importance of being an honest leader and position, he has forgotten the people who keeping promises was reflected in the voted for them. king. This can be seen from the following interview excerpt: 4.1.2 The king who doesn't want to be exalted and exalted Pusare Raje Puang merupekan zuriyat keturunan dari Raje Besides the existence of this tomb Nong Isa, berbeza pulak dengan not for the public, the tomb of Tuanku pusare Nong Isa, keramat Nong Raja Fuang also does not want to be Isa lebih kepade secare lavished even though he is a king like the berkeseorangan dan tidak untuk others. The king's down-to-earth orang ramai. representation can also be clearly seen Raje puang tersohor dengan kejujorannye dalam bekate, through the following interview excerpt: bahkan tehadap musoh nye Bile bekunjong dekat pusare beliau selalu menunaikan janji Raje tuanku Fuang, kite tidak di dan tak pernah mengingkarinye benarkan untuk bersikap musti haros besimbah darah. bongkak. Raje Fuang ialah Raje [The sacred of Puak is a zuriyat yang sederhane, beliau tidak descent from Raje Nong Isa, ingin di tinggikan apatah lagi di different from the navel of Nong dewakan. Ia jugak tidak akan Isa, the sacred Nong Isa is more meninggikan orang laen yang personal and not for the crowd. berimbas pade angkuh nye King Puang was famous for his seseorang honesty in speaking even to his [When visiting the tomb of Raja enemies. He always occupies a Tuanku Fuang, it is forbidden to promise and never breaks it even be arrogant. King Fuang is a though he must be covered in simple king. He does not want to blood.] be exalted and deified. He also

will not exalt others which King Fuang in detail. Even his impact on one's arrogance.] tomb was built very simply. He Apart from having permission does not like to be shit while his from the key guard, the pilgrims must people are in trouble.] maintain their ethics and attitudes when As the quote from the interview visiting. It is including maintaining the clearly explained that the simplicity attitude not to be arrogance. In essence, possessed by King Fuang is one of the the act of prohibiting the arrogance of components that he is highly respected visitors is in line with the attitude of for. In the previous explanation it was Tuanki Raja Puak himself. He is a very mentioned that the king of Fuang was not simple king, does not want to be exalted, as famous as other Malay kings. Each nor does he want to exalt others for fear Malay king has a unique leadership. Even of arrogance. Likewise the existence of writings specifically written about Raja the sacred Puak itself, the caretaker will Tuanku Fuang have very few references. prohibit visitors from making this tomb as This was also proof that this king did not worship, let alone asking for something want to be too deified and modest. He is that is beyond God's power. During the present with the people and grounded interview, the caretaker stated that he with the people. would experience pain around the body if someone violated these provisions. 4.3.A just and wise king

Tuanku Tengku Fuang is the zuriyat 4.2.A Simple King of king Nong Isa. After being opened by The reflection of the king's hope Nong Isa, Nongsa slowly developed into for a leader is like the character possessed an important port to replace the port area by the king who is modest even though he around the Bulang Strait which had begun is a zuriyat of a famous Malay king. This to be deserted since Temenggung can also be seen from the interview Abdulrahman moved to Singapore in excerpt as follows: 1818. Since 1829, Nongsa took over the Kesederhaan Raje Fuang function of the Bulang Strait. All ships menjadikannye pribadi yg sangat di segani, tak banyak orang yang originating from Riau (Tanjungpinang, mengenal Raje Fuang secare Penyengat Island) and islands south of keseluruhan. Bahkan makamnye Bintan Island make a stop at Nongsa pon di bentuk dengan secare before crossing to Singapore. Even sederhane. Beliau tidak though his name is not as big as Raja menyukai kemewahan bile Nong Isa, Tuanku Tengku Fuang also has rakyatnye berade di tengah kesusahan. an important role in the progress and [King Fuang's simplicity made development of Malay government on the him a very respected figure. Not coast of the Riau Archipelago. many people know the figure of

4.4.The existence of the King's tomb that attitude when visiting the zuriyat grave of preserved and preserved nature the Malay king. Not because he doesn't One of the important studies in want to be disturbed, but how humans can ethnoecology is the interaction between protect and preserve nature. Never feel humans and nature which is correlated that the trash generated by one visitor will with one another. The researcher draws destroy nature. However, the carelessness this case on human relations and the of each visitor will wreak havoc on existence of sacred fuang in maintaining humans themselves. Both for the Malay the balance of nature and protecting the community is around the grave and for environment. This is implied in the the visitors themselves. following quote: Pantai Nongsa bersebelahan 4.5. Learn from the king to respect nature dengan resort turi golf dan The social phenomenon is a wisata pantai yg laennye. Bile phenomenon of human social relations. hendak menuju ke makam Raje This is the most important thing in fuang, Orang-orang haroslah mendaki 100 tangge. Pantang ethnoecological analysis, because the sangat bagi para pengunjong focus of the study of ethnoecology is yang bersikap semena-mena humans who interact with nature. With macam membuang sampa the socio-anthropological knowledge of semaunye sepanjang perjalanan. human relations, which maintains the Jikapon memang membawa harmony of its natural curve, it can bekal yang menghasilkan explain the interrelation of the existence sampah, bawalah sampa tu balek ketempatnye jangan rusak of the two relationships that are kesucian perjalanan dengan interrelated with each other. With this membuang sampah sembarang interaction, prohibitions emerge to limit tempat. humans destroying the harmonious [Nongsa Beach is close to turi relationship between nature and humans. resorts, golf, and other Furthermore, this discussion will be commercial beach resorts. To get explored from various prohibited myths to the Tomb of King Fuang, one has to climb 100 stairs. It is very originating from the existence of Raja abstinence for visitors who Tuanku Fuang. behave arbitrarily like throwing up all the way along the way. If 4.5.1. Prohibition of Destroying Forests you do bring supplies that Analyzing social phenomena and produce trash, bring them to the the production of human and natural place where you are not relations is the focus of ethnoecological damaged by the sanctity of the studies in the socio-cultural context of trip by littering anywhere.] The quote clearly describes how society. Abstinence and forbidding Malay one should behave and maintain one's is a product of natural and human

relations, especially if this taboo comes 4.5.2. Do Not Deforest the Hill from the sacred Fuang as a representation Apart from the prohibition to of nature. The prohibition of destroying develop forest around the cemetery for forests is one case raised by researchers modifying or other purposes, The Malay's from the myth of the prohibition of Kampung Tua Nongsa still strongly modifying graves. This can be seen from believes that cutting the Puak hill will the following quote: cause havoc for the community. This is Jike hendak bekunjong atau also implied in the excerpt from the teringin hendak memperbaharui interview with the key keeper. pusare, harusnye bersikap Nature is a part of human life. One ramah dan santun dengan of them is the towering hills around meminta izin dahulu kepade sang Batam. Many of the predecessors buried pengurus pusare. Jike di perbolehkan barulah kite bise their families at the top of the hill, bekunjong atau pun including the zuriyat of the great king memperbaharui pusare. Tuanku Fuang. The Empress and her [If you want to visit or even descendants are buried there. The tomb intend to modify the tomb, you should not be moved and restored. Let it should be polite by first asking stand in a structure that blends in with the caretaker for permission. If it nature. is permitted, then it is permissible to visit or modify the 4.5.3. Prohibition to do a lie grave.] Ethics and morals in From quotation above, at a glance, ethnoecological studies can also be drawn it is not only the prohibition to modify the as products of nature. Ethics and morals tomb without the permission of the key are also created because of the continuous keeper but how to protect the forest and relationship between the two and are its preservation. The Puak shrine is on the maintained as part of life. One of the top of the hill in Sambu Nongsa Village ethics that emerges that needs to be which is very strategic because it is close instilled when visiting the grave is not to to a tourist attraction and has an exotic lie. This will be clearer from the view from the top. There are many following quotation: wealthy businessmen who want to invest Hati yang suci merupekan kunci in restoring tombs and utilizing the untok dapat selamat menaiki 100 surrounding environment for economic tangge bile kite berziarah di values. Luckily, there is a high level of keramat puak. Minda yang public trust in maintaining the existence burok, syak wasangke dan tipu of the tomb. As a result, until now the belake menjadi hambatan bile Puak tomb hill is far from being restored hendak sampai ke puncak or modified from the hands of human makam. Pernah ade sebuah capitalists.

kejadian, seorang pengujong hendaklah kite merendahkan hati yang baru saje hendak sampai ke dan mensucikan niat terlebih puncak tegolek ke bawah kerana dahulu. niat nye yang tak baek saat ingin [When visiting, it is forbidden to memulai perjalanan be arrogant and arrogant. The [Purity of heart is the key to arrogant attitude belongs only to surviving the 100 pilgrimage the creator. Man is only a servant. stairs to the sacred Puak. Bad So if you want to go on thoughts, prejudice, and lies pilgrimage, be humble and purify become obstacles when they are your intention first.] about to reach the top of the tomb. Once there was a visitor The prohibition on being arrogant who was just about to get to the and arrogant was enforced on all visitors top, rolled down because of bad including key guards when they were intentions when he started the about to go to the tomb of Raja Tuanku journey.] Fuang. This prohibition stems from No one knows about matters of humility towards God. Even King Fuang the heart, including lying. Therefore never exceeded God's power. The ethics and morals relate to each other's almighty attitude belongs only to God the hearts. To guard the heart, the person creator. Whereas humans are only himself can counter it. The belief of the servants who should always approach Malay community about the myth of them and humble them. prohibiting bad thinking, prejudice and 4.5.5. Prohibition to Do Evil lies is an effort to protect the heart. And it Apart from maintaining ethics and is clear that the production of ethics and morals, many people who come to visit morals is the result of the relationship the graves have bad intentions to ask for between humans and nature. help in committing crimes. This can and often happens, especially for people who

4.5.4. Prohibition of Arrogant Words are studying kanuragam or kebatinan. Another ethic that must be This was contained in a brief maintained when visiting the tomb of conversation with the caretaker: Raja Tuanku Fuang is the prohibition of Ada peziarah yang menyalah arrogance. This can be explained through gunakan dengan mengambil the following interview excerpt: sebagian tanah atau melakukan Bile berkunjong dilarang bersikap ritual tertentu dimakam. Hal ini bongkak dan angkuh. Sikap Kuase terkadang menyambung dengan hanye dimiliki oleh sang pencipte. kegelisahan yang dialami sang Manusie hanyelah seorang hambe. Jadi sekire nye berziarah

penjaga. Perbaiki niat jika hendak interviews, this can be proven by the berkunjung kesana following quote: [There are pilgrims who abuse it Bile beziarah tidak di benarkan by taking part of the land or becakap yang tidak baek. Kate- performing certain rituals at kate maki hamun tidak di burial. This sometimes connects perbolehkan selame pemergian with the restlessness experienced berziarah. Hal ini akan bedampak by the guard. Fix your intention if pade sumpahan bagi diri sendiri you want to visit this sacred] yang akan di dapati oleh pare While panting, the caretaker pelawat. conveyed not only positive things but also [When on pilgrimage it is negative things that often happened to the forbidden to say anything bad. graves' visitors. Sometimes shamans or Swear words are not permitted people who study mysticism come to visit during a pilgrimage tour. This will the tomb of Tuanku Fuang. They even create a curse of its own which the came in the middle of the night without visitors will get] permission from the caretaker. Even No one is comfortable with harsh without permission, the inspiration is and dirty speech, especially if it is done in sometimes conveyed through dreams to a place sanctified by everyone. It is the caretaker. He will experience pain and forbidden to say harsh words, curse is discomfort when that happens. In the strictly prohibited when visiting the context of ethnoecology, the researcher grave. If in the past the myth developed draws this as a form of maintaining ethics that this person would become an ape and while visiting. Ethics do the correct eventually become a gatekeeper for the intentions and not the evil. tomb. But behind this myth, it is implied that the wisdom of the existence of this 4.5.6. Banning the dirty words prohibition is that humans are accustomed Oral is part of the action. Dirty to guarding themselves from speech will also bring dirty souls and it inappropriate speech. Humans can learn will destroy the harmonious relationship to respect nature by appreciating his between humans and nature. In the 12 utters. gurindam Raja Ali Haji is also mentioned Apabila perkataan yang amat kasar, 4.5.7. Prohibition of wasting wealth lekaslah orang sekalian gusar [When said The King of Tuanku Fuang does very harshly, it would make other people not like grandeur nor does he bask in uncomfortable]. Not only the relationship pomp. When he wanted to modify his grave, the King of Fuang, through the between humans and nature, humans and inspiration of the tomb guard, refused to the environment will become change the structure of the original tomb. uncomfortable with these words. Even in Many pilgrims who intend to modify the

tomb with luxurious figures but are eliminating cultural rites. The Malay rejected through the dream will of the key community has existed since 231 AD. keeper. One of the historical evidence is the All the prohibitions and role existence of the king tomb of Tuanku models that have been described at length Fuang or known as the sacred of Puak. above are part of the study interestingly in This sacredness then gave birth to the ethnoecological analysis. community behavior which in Ethnoecology is the study of humans and ethnoecological studies was drawn as a ecology as a bridge between natural and form of human and natural interaction. social sciences through time chronology The existence of this sacred place is also so as to describe a particular ecological a symbol of civilization, culture, and peculiarity or specification due to the society that is contained therein. forms of human interaction. The existence of Keramat Puak has very REFERENCES significant implications in Malay Ambarwati, D., & Istianah, F. (2018). civilization, especially in Kampong Tua Etnoekologi sebagai upaya Nongsa. In addition to revealing the membentuk karakter peduli relationship between social products as a lingkungan melalui program form of human interaction with nature, adiwiyata di sd negeri lidah kulon this article is expected to be able to open i/464 surabaya. JPGSD, 6(2). the horizons of today's modern society to Arianto, T., & Simanjuntak, D. S. (2019). be able to reap the benefits of local Paradoxical Representation of wisdom that still exists today. Female Narration in the Spirit of Mak Ungkai StoryNo Title. Journal 5. CONCLUSION BASIS, 6(2), 173–184. Nusantara is rich with various https://doi.org/https://doi.org/10.338 ecological wisdoms and social cultures 84/basisupb.v6i2.1413 that accompanied it. Among the glitzy Arianto, T., & Simanjuntak, D. S. (2020). industrialization and the glamor of Representation of ecocriticism in the Batam city, local wisdom still exists. folklore of Mak Ungkai spirit. One of them is the existence of the king Studies in English Language and tomb of Tuanku Fuang in in Kampong Education, 7(2), 576–591. http://e- Tua Nongsa. The existence of the Malay repository.unsyiah.ac.id/SiELE/articl community in Batam is increasingly e/view/16822 eliminated. Migration of people outside Babcock, M. J. (2012). Biosthetics” in Batam came to try their luck looking for Robert Francis’s Traveling in goodness in this industrial city. On the Concord. JOE: The Journal of other hand, the Malay community, which Ecocriticism, 4(1), 1–19. is thick with cultural treasures, was https://ojs.unbc.ca/index.php/joe/arti standed firm even though it is located on cle/view/218 the outskirts of the city. This massive Baihaqi, A. (2009). Geografi. migration also has an impact toward Wordpress.Com. environmental and natural damage such http://baihaqiarif/files/wordpress.co as logging, hill trimming, and even m

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