The Meaning of Nyangahatn Ritual of Dayak Kanayatn Community for Disaster Mitigation

This research focused on the Nyangahatn ritual in Dayak Kanayatn indigenous people in West Kalimantan. This study uses a descriptive qualitative research method with a phenomenological approach with an emphasis on literature study. This paper uses the cultural theory, human ecology, and Disaster Mitigation and shows that there is a connection between those theories in Nyangahatn people’s rituals. Nyangahatn ritual related to the cultivation practices carried out based on the rice planting cycle. The results showed that the Nyangahatn ritual is a pearl of local wisdom, which is an effort in mitigating and adapting to disasters, especially regarding the planting and harvesting seasons. Forests or land cleared for cultivation are very calculated to avoid degradation and air sources. The Kanayatn Dayak indigenous people are very understanding about natural signs. In the process of land clearing for agriculture, it is essential to consider the land area is to be planted so that it does not disturb the forest ecosystem. Meanwhile, the culture of balale' or gotong royong as a form of solidarity and harmony between community members is still maintained.


Introduction
Humans, through their culture, become a tool to interact with the physical and biotic environment.
In the culture of any community, there are usually elements of local culture such as language, knowledge systems, social organization, living equipment systems and technology, livelihood systems, religious systems, and arts (Koentjaraningrat, 2002, pp. 203-204). Ecologically, humans are an integral part of their environment. Humans are formed by their environment, and vice versa; humans shape their environment. Therefore, human survival depends on the integrity of their environment (Soemarwoto, 2007, p. 25).

The Meaning of Nyangahatn Ritual of Dayak Kanayatn Community for Disaster Mitigation
In the context of human and environmental relations, the community who are still dependent on natural resources assume that supernatural forces significantly affect life and culture or way of life, that everything sacred and numinous (Latin: evokes spiritual and religious emotions) is an adaptive human nature as biological beings and adaptive nature in the social process in which humans organize themselves (Rappaport, 1999, p. 414). Thus, religious and ritual conceptions are explorations of human internal logic but also prerequisite considerations for exploring human relations in society and nature (Ibid., pp. 407). Rituals can be described as special unplanned actions that are routine, habitual, obsessive, or mimeticand therefore purely formal, secondary, and logically physical expressions before ideas (Bell, 2009, p. 19). So that the ritualization process, as an effective mode of strategic action in a certain social order, but not in the sense of controlling individuals or society (Bell, 2009, p. 170).
Therefore also applies to the Bidayuh community; it is a collective term for the community in several sub-tribes of the Dayak Darat in Sarawak, Malaysia, and Dayak sub-tribe spread across several districts in West Kalimantan. During the colonial period, this community was better known as "Land Dayak" or "Dayak Darat" to distinguish them from the Iban community who was commonly called "Sea Dayak" or "Dayak Laut." The term of Land Dayak is used to describe the location of their settlements, most of which are in the interior, upstream of rivers and highlanders. The settlement of the Bidayuh Dayak sub-tribe was originally located on the coast.
However, after the arrival of groups of the Iban community who attacked their villages, killed and made them slaves, the survivors fled to the forest and built villages on hilltops, rivers upstream, and the edges of ravines that were very difficult for outsiders to reach. The area around their residence is fenced with many traps to protect it from being easily attacked by outsiders. Thus, it is common for many Dayak Bidayuh villages to be located in mountainous and highland areas (Purwana, 2019, p. 19). This ethnic group is the largest Dayak ethnic group in the state of Sarawak, after the Iban Dayak (Purwanto, 2009, p. 8).
In West Kalimantan, Indonesia, the Dayak Bidayuh sub-ethnic group is the third largest ethnic  fertile land that will be used for farming activities. Another factor is that they are often involved in civil wars because of land disputes and territorial disputes. This Civil war is often carried out by enriching the enemy's head.
Salako or Salakau is one of the Bidayuh sub-tribes living in Sarawak. In the past, the indigenous people of Salako were known locally as Salacus and were not categorized as Dayak Bidayuh. This is because ethnic groups have significant differences in dialect, culture, and dress. However, since the 1970s, the Salako sub-tribe has been assimilated with the Bidayuh indigenous people due to political similarities. The Salako population is decreasing, and most of them live in areas such as Sematan and Lundu, Sarawak.

Culture theory
Culture as an adaptive system has an understanding as a system of socially inherited behavior patterns that work to connect human communities with their ecological environment. This "community way of life" includes technology and forms of economic organization, settled patterns, forms of social grouping and political organization, religious beliefs, and practices. The Dayak Kanayatn community holds the ritual of Nyangahatn, which is offered and invoked to Jubata (The Divine) led by a shaman who recites prayers orally, which sounds like a prayer of thanksgiving. Nyangahatn is often categorized as non-story oral literature. This ritual is carried out following the customary proverb nang diunak, dinali, dinamputn, which means the custom that has existed since human existence, the custom that is followed and continued from generation to generation. Nyangahatn is closely related to the religious behavior of the community and activities related to the original beliefs. An example is Nyangahatn in plantation practices implemented based on the rice planting cycle (Directorate of Heritage and Cultural Diplomacy, 2018, p. 336).

Human ecology
The word ecology comes from the Greek words oikos and logos. Oikos means house, and logos means knowledge. The first person introduced to developing the concept of ecology was a German philosopher and biologist, Ernest Haeckel, in 1869, who defined ecology as the study of the pattern of the relationship between organisms and their environment (Odum, 1983: 1).
Humans are a group of individuals, an animal species population (Soerjani et al., 1987, p. 4).
As living beings that cannot live by themselves or social beings, humans are also part of a larger network of life (the web of life) and other types of living things. Several conceptual views in ecological anthropology regarding the concept of human-environment interaction can be used in this research. In essence, an adaptive system where culture changes towards a balanced ecosystem. However, if the balance is disturbed by changes in the environment, population, technology, or other systemic changes, the changes that occur as further adjustments will emerge through the cultural system (Keesing, 1974, p. 40).

Disaster mitigation
A disaster is an event or series of events that threaten and disrupt people's lives and livelihoods Linguistically local wisdom consists of two words local and wisdom. Local means home-grown, sectional, of the same place, while wisdom can be interpreted as wise thoughts, ideas, or behavior.
In the context of local wisdom, every society, including traditional communities, basically, there is a process to become able and knowledgeable. This is related to the desire to be able to maintain and carry on life so that community spontaneously think about it, ways to do, make, and create something that is needed while processing natural resources in order to ensure the sustainability and availability of natural resources without disturbing the balance of nature.
Local wisdom in Indonesia can be categorized into two aspects: local wisdom is tangible and intangible. This discussion focused on intangible local wisdom, intangible local wisdom such as advice that is conveyed verbally and from generation to generation, which can be in the form of

Findings and Discussions
In general, the indigenous Dayak Kanayant communities are peasants and cultivators. Some of them are settled cultivators, where cultivated land is done every year, and shifting cultivators are only done during dry seasons. A slash and burn cultivation system is a cultivation system that is done when cultivators conducted that the fertility level of the land is sufficient by cutting, burning, and planting. Cultivation areas are cultivated for 4 or 5 years in a row, then abandoned after the fertility level becomes low; in less than the next ten years, the abandoned area will be reopened At the preparatory stage, the Nyangahatn ritual is usually carried out at each cycle of rice cultivation, either at the time of planting or post-harvesting (annually). This ritual is performed as a form of gratitude to Jubuta (the Divine) for the harvest's success or the failure of the harvest.
The Nyangahatn ritual will usually be closed with another more simple that is the Naik Dango ritual. The ritual implementation will be led by a unique traditional officer who handles rice by  The reading of Matik (intent prayer) by Panyangahatn (ritual leader) in front of the prepared offerings. Matik is intended to inform Jubata and Awa Pama (ancestral spirits) regarding family needs. Matik is carried out at night before the planting activities are carried out the next day. After reading the Matik prayer, Panyangahatn will apply rice mixed with tengkawang oil or coconut oil to each person's forehead in attendance. This oil is believed to treat and protect the Kanayatn Dayak people from all diseases. At this stage, it is then continued with the Ngalantekatn prayer (salvation prayer), which aims to make the family and all those involved in the cooking work safe from all disturbances so that they can grow crops well and enjoy the harvest.
The next stage is the reading of the Nyangahatn Mibis prayer (prayer for all to reach the goal).
This prayer aims that everything that has been asked of Jubata be granted. After the Mibis prayer, the chicken is slaughtered, and its blood is drawn as a symbol of sacrifice. The chicken is cleaned by removing only the intestines. Then the chicken is grilled or boiled to be eaten together. After reading the prayer, the residents will start cutting trees and grass in their paddy-rice fields. This activity is carried out by the family itself or in a balale' (cooperation). After the paddy-rice fields are considered ready to be planted, residents will start planting and hope that the crops will be good and produce a satisfactory harvest. The Nyangahatn ritual will be held again by residents at harvest time as a form of gratitude. Usually, this ritual is carried out festively and is known as Makatn Nasi'Barahu (eating freshly harvested rice) (Ibid., pp. 37-42). The Nyangahatn ritual is a pearl of local wisdom that is closely related to disaster mitigation and adaptation. First, in the process of carrying out the ritual when planting and harvesting time is certainly associated with the beginning of the rainy season to signify that the planting season will enter, and the arrival of the dry season to signify the harvest, secondly, using a fallow time (masa bera) after slash-and-burn will certainly increase fertility land to be used for cultivation. Forests or land cleared for cultivation are very calculated to avoid degradation and loss of water sources.
The Kanayatn Dayak indigenous community is very aware of natural signs. In the process of clearing forests for agriculture, it is very important to know how vast the area of land is to be planted so that they do not disturb the forest ecosystem. Meanwhile, the balale' tradition (gotong royong or mutual cooperation) is a form of solidarity and harmony among community members.
The planting and harvesting process can be completed on time.

Conclusion
The