Short Introduction of Bayan

Bayan is a village located in Bayan Subdistrict, North Lombok Regency, West Nusa Tenggara. Situated in the northern region of Mount Rinjani, it serves as one of the entry points to this iconic mountain. The village is accessible by sea or air. From Bali, a ferry ride from Padangbai Harbor to Lembar Harbor on Lombok takes about four hours. Alternatively, a quick 15-minute flight from Bali's Ngurah Rai Airport to Lombok Praya Airport offers a faster option.

Source: Bayan Village Book Profile, 2019

Getting to Bayan

From Lembar Harbor, Bayan Village is approximately a 3-4 hour drive, passing through Mataram, Senggigi, Pemenang, Tanjung, Gangga, and Kayangan. Public transportation, such as the "Engkel" (a type of bus), can take you from Bertais in Mataram to Anyar Terminal for around Rp40,000. A quicker route is available via a fast boat from Padangbai Harbor to Bangsal Harbor in Pemenang, costing Rp150,000 for a 1.5-hour trip.

Traditional Architecture and Settlement Patterns

Bayan's traditional architecture reflects its rich cultural heritage. The village exemplifies the interplay between the macrocosm (universe) and the microcosm (buildings), emphasizing harmony. The settlement patterns in Bayan are influenced by the hilly landscape near Mount Rinjani and a kinship-based societal structure. Bayan’s historical aristocracy has also shaped its community organization.

Although modernization has influenced many homes, the village preserves some traditional building complexes, such as the kampu, which once served as royal residences. These structures feature thatched roofs made of coconut leaves and walls of woven bamboo, showcasing timeless craftsmanship.

Source: personal documentaries, 2019

Social Stratification and Royal Heritage

Bayan is renowned for its noble lineage, with its social hierarchy divided into three classes:

1. Perwangsa: The highest class, with titles Raden for men and Denda for women.
2. Triwangsa: The middle class, with titles Lalu for men and Baiq for women.
3. Jajar Karang: The common class, with titles Loq for men and Le for women.

Due to endogamous marriage practices, most Bayan residents belong to the perwangsa class. However, the stratification is less pronounced in daily life, as kinship ties foster equality. Marriage customs in Bayan vary; for example, a man from East Bayan must provide three buffaloes as a dowry, while in West Bayan, two buffaloes suffice. Outsiders marrying into Bayan must offer higher dowries to maintain royal bloodline purity.

According to the myth, a long time ago, Bayan was led by a king named Susuhunan Ratu Mas Bayan Agung. He had brothers who spread throughout Lombok Island. The marriage between the king and his first wife gave birth to two sons, titled Pangeran Mutering Langit and Pangeran Mas Mutering Gumi. The two sons of the king had a duty to continue the government and power of their father. As the first child, Datu Pangeran Mas Langit had the mandate to carry out the implementation in East Bayan, the institution that regulates the vertical relationship of humans with God. While Datu Pangeran Mas Mutering Jagat had a position in West Bayan with the task of carrying out the custom of Luir Gama, customary institutions related to the community and the environment. In carrying out their duties, they were assisted by other royal families such as: Titi Mas Rempung from Loloan, Titimas Puncan Suryayang from Karang Bajo, and Titi Mas Pakel from Karang Salah. In addition, assistance from the religious side was also obtained from Titi Mas Penghulu Ketib, Mudim, and Lebe.

The name of Bayan was given when Islam developed rapidly around 16^th century that was brought by a cleric and merchant who stopped at Carik Harbor. According to history, Carik Harbor was once a strategic port and became part of the territory held by the Lokaq Sahbandar kingdom. After Islam was accepted as a religion, this area was then called Bayan which was taken from the Qur’an with the meaning “illuminator”. Simultaneously, the royal family in Bayan was given the title Raden and Denda, awarding the title aims to appreciate the ryal descendants who have embraced Islamic spreading such as in Java because the bearers of Islamic symbols in Bayan come from Java. Another name for Bayan region at that time was Gumi Bayan Gumi Nina, which means that Bayan is the earth of women as a reflection of the harmony of its inhabitants with nature and each other. The title was inspired by female figures found in myths on the island of Lombok such as Dewi Anjani, Putri Andalika, and Denda Cilinaya.

Bayan people are Muslims. The history of the entry of Islam began with the arrival of Sunan Ampel and Sunan Kalijaga from Java. Besides that, there was also Sheikh Abdul Razak who came from Arabia to spread Islam. Bayan is the only village that exist in Qur’an which means “light”, because Bayan people are the first people who accept the teachings of Islam in Lombok and are expected to enlighten the world.

Source: personal documentaries, 2019

Bayan is also known as a follower of the Wetu Telu philosophy, which existed long before Islam entered the village. Wetu Telu is a view used by the king to protect natural resources and regulate the social life of its people. Because the spread of Islam in Lombok originated from Bayan, other village communities such as Sade, Tanjung, and Kayangan villages were also under the influence of Wetu Telu and assumed that their ancestors were Bayans. In the Dutch era, there was a term “devide as ampere”, who said that Wetu Telu adherents only prayed three times, not five according to Islamic law. Bayan people refused that idea because they continue to pray five times a day in accordance with the pillars of Islam and they do not want people outside the village of Bayan to conside Wetu Telu as a three-time prayer. The word Wetu Telu based on etymology comes from the word wet, which means a container from the big and small worlds. While tu, means the body. The word wetu itself comes from metu which means out. This is what Bayan people mean by the departure of Islam. The word Telu means three elements that fill the universe.

In addition to spread the false teachings of Wetu Telu, the Dutch also betrayed the trust of the Bayan people when their charter was brought to their country. The charter is called tripe petung bayan which contains the history of Bayan’s beliefs before and after the entry of Islam. Until now, the charter made of camel and palm leaf leather was in The Netherlands, while the one held by Pemangku was only a copy. From the papyrus kept by traditional leaders, there are shahadah in Old Javanese, this shahadah is said at every wedding:

“asyhaduinsun sinurunaksine stoken naraneng pangeran angina Allah pangeran kang sabenere insun ahuruhe as devout as the Prophet Muhammad would like Allah sholi alla syaidina Muhammad.”

It is said that this creed was spread so that people can understand and absorb the meaning of Islam. One of the most crucial things taught by parents of the Bayan community to their children is that custom must be a supporter, heretical shari’a. If custom or adat is already strong, then religion will also be strong by implementing Islamic Shari’a laws. In addition, there is also a philosophy of color that is believed by the community: black means land and water, yellow means flower, white means purity, and blue means air. The sacred color for the title of an aristocrat is brother or red which means brave when wearing traditional clothes they combine black and white so that the three colors also symbolize the concept of Wetu Telu.