Ethnobiology Study: Game in Dayak Lun Dayeh Community at Watershed of Mentarang in Malinau

Dayak Lun Dayeh is a local community who lives in East Kalimantan, where they have practiced hunting both in traditional and modern ways. They have particular ways to find hunting spots and use hunting techniques. The research about this community was conducted in watershed of Mentarang, in order to determine the various kinds of games, frequently used hunting locations, and hunting ways of Dayak Lun Dayeh community. This study was carried out at two different times, on May – July 2016 and June – August 2021. Research data were collected through open-ended interviews ( assisted by a key informant ) , field observation and photographic record. Data were presented descriptively by an ethnobiology approach. The results showed that this community practices subsistence hunting of games, which comprised mammals ( 69 . 73% ) , reptiles ( 14 . 15% ) , aves ( 8% ) , and amphibians ( 0 . 4% ) . The bush meat obtained from hunting was consumed as a protein source and served as a medium in traditional ceremonies or religious rituals based on ancestral teachings. Games such as Cervus unicolor, Sus barbatus, Muntiacus atherodes could be found easily at abpa' nuvan ( salt-lick ) rather than at primary forest, swidden ( latii ) , swidden fallow ( including amug, jekau and ripa ) , farm, river, or secondary forest such as the logging roads of former timber companies. Several hunting techniques were applied such as using hunting dogs for tracking the games ( gelibut ) , sieging or waiting ( gabang ) at a specific location ( abpa' nuvan ) , and setting traps ( ton ) .


Introduction
Originally the Dayaks believe in a traditional way, along with cultural boundaries and simple technology, to protect the forest and wildlife at their places.However, those things disappeared many years ago, caused by forest degradation that led to the loss of inhabitants, such as mammals.Several remote areas, surrounded by mountains are the perfect locations to be managed as wildlife sanctuaries.Therefore, Dayaks are eligible to protect their highly valuable area as well as to guide the tourists (or people from the outside), because of their extensive knowledge about forest and its inhabitants (Mackinnon, et al. 2000).Approximately 25,000 residents in Kayan Mentarang National Park in Malinau and Nunukan Regency of North Kalimantan are Dayaks and they are very dependent from forest for almost all their life necessities, starting from food sources (such as upland rice or beras gunung and animal protein), building materials, medicines, water, source of cash, and to preserve their culture (Barr et al., 2001;Uluk et al., 2001;Joshi et al. 2004).
Local people have considered the importance of primary forest based on the following things: a) a as source of livelihood directly or indirectly , ) h existence of ( ) b t e historical values must that be preserved until the next generation, ) as abundan of resources and c h t natural with a great value obtained from Based on local plants and animals.view, the type of s a value other land ha lower than forest (Sheil et al., 2009) However, Sheil et al. (2004) proposed .that the interest or the utilization of forest is determined by the distance of forest itself to local village.The lower the distance, the higher chance of locals using or utilizing natural resources and even managing activities such as hunting in the forest.Hence, one of the most well-known communities that practiced hunting activity in daily life is Dayak.
Dayak is the largest tribe that lives in the remote area of north Kalimantan The previous ethnics then were subdivided into 18 sub-tribes (tribal children) and 405 smaller ethnic groups sub- (Coomans, 1987;Riwut, 2007;Hidayah, 2015;Zainuri, 2018).In our studied area, there is one sub-tribe, called Lun Dayeh and they apply distinctive customary law by themselves (Wulffrat, 2005)., However during the previous , were journey there people who could not survive and decided to return to their homeland.Levang et al. (2009) mentioned that all communities that depend on forests in Malinau, changes up to a certain degree have been exposed to in the political and socio-economic sectors since the di trict s has been developed.d People who live close to the capital of Malinau istrict undergo substantial changes, whereas d people li in remote are s, such as upstream who ved a river experienced fewer changes.
According to Iskandar and Iskandar (2017), a study on ethnobotany, ethnoecology and ethnozoology has an important role and significant contribution to the relationship of locals toward natural resources and their surrounding environment.The traditional knowledge system/cognitive knowledge (corpus), deep insight or belief by locals (cosmos) and traditional culture were developed by environmental factors and thus would maintain high biodiversity in their area (Joshi et el., 2004).In order to obtain the daily needs, locals who lived in Kayan Mentarang and adjacent area practice swidden agriculture, wet rice cultivation, hunting, fishing and collecting forest products (Eghenter & Sellato, 2003).Besides to fulfill animal protein or practicing livestock cultivation, hunting activity could provide a better income to locals by selling the games in the fresh market (Konradus, 2003).Generally, Dayaks in East and North Kalimantan depend on nature, cultivate their rightful lands, hunt, fish, and yield forest products in a less modern way to fulfill their daily needs (Frans, 2003).Thus, this study is important to determine whether the hunting level at present still guarantees animal biodiversity for the next years., and locals.Before the interview, we brought pre-prepared questionnaire sheets to the studied area (Supiandi et al., 2021).
Open-ended interview was assisted by , key informants who are people with expertise in hunting, participated in small to large scale hunting(s) and had small talks with local youth who enjoy hunting activity.In the second research, we specifically applied purposive sampling to determine our informants.We opt for only local people, who know about hunting, understand the culture or traditional customs, are aged more than 19 years old and stayed in the studied area for more than 5 years (Firdaus et al., 2019).Our observation started by following hunters (key informants), local youth and locals who intend to hunt in the forest.Along the journey, the interviewee was asked about hunting (his thought or observation freely), while we would ask more detailed questions on any matters regarding hunting (Eghenter & Sellato, 2003).Any game encountered by hunters was recorded.On any occasion, if we could not participate in hunting activity, therefore we asked locals about the hunting location, animal behavior and their habitat.Different from the past, in the last research, we asked 19 participants from locals as representatives from each household at the studied location, consisting of 6 men and 13 women.These interviews gave more variable results because not only we collected data from fresh hunted games and but also the artifacts made from animal products as well.The first study only obtained fresh (dead/alive) games from hunting activity.Our observation continued as we took photos of all the journeys and interviews, all photos from the games, the remain of the games (dried skin or skull), and games found around the longhouse or field.A number of games were captured live, half damaged or even death caused by blowgun, gun, or trap.
All data from have gotten open ended interviews permission to be published by all speakers.We realize that all results about research substance belonged to Lun Dayeh community, including verbal information and biological response.We had asked the approval from locals, therefore they gave us information freely, autonomously, and voluntarily after they fully understand our research, especially the benefit and risks of participating in it.Moreover, one of our authors is a native of Lun Dayeh community (Freminci).At first, she sought kepala adat (traditional leader), (village head), or kepala desa tetua (respected villager), where she gave them a short introduction, objectives, and working plan (or methods) of our research, then she asked permission from them to conduct interviews to locals, especially hunters or anyone who has experience in hunting activity or related to hunting (Saragih, 2011).F data s s ield observation contain vernacular name , Indonesia name, scientific name family n and their , and results from 2016 and 2021 are presented in Table 1.Game s were ed m o pecies identifi based on the ammals f Borneo, Sarawak nd Sabah (Payne et al. 2000); ammals , a , m of Gunung Kabut National Park in West Java (Suyanto, 2002); b e and irds of Sumat ra, Java, Bali, Kalimantan (MacKinnon et al. 1992); eptiles and mphibians (Iskandar, 1998), and , r a freshwater fishes of Western Indonesia and Sulawesi (Kottelat e al 1993).
t .,All data from interviews, field notes, and the games, were described qualitatively, filled in a table, or displayed in percentages using a pie chart., and were processed to decorate their long house or traditional clothes, even with their traditional weapon (Figure 3).viz Manggarai also performs protection to their natural resources by protecting and conserving such particular areas as sacred forests, establishing local idioms, or intensifying the role of local institutions in conservation.Moreover, they preserve some local species as sacred species or consider them as significant species ecology utilization of non-timber ; and resources in a sustainable way (Iswandono et al., 2015) where the casque a i (the has high value n the black market older the casque, the higher its price) therefore the , over of it happened more often hunting in the local community Amphibians (4%) re the smallest .

Results and Discussion
we portion, they ed and consumed as a side dish, ile hunt at night wh the hunter hunted in forests.There were slight differences from the results obtained in 2021, where they captured less bush meat than previous research, especially for mammals and reptiles.They even managed to not capture any amphibians in the last observation in 2021 (Figure 4, right).The first observed data from 2016 was less diverse than the next research because, in the first study, the data was obtained from dead/alive games or bush meat only (after hunting).Furthermore, the intensity of hunting activity was lesser than in the first observation.This happened because the results were from the fresh hunting by locals and animal artifacts as well.This result was obtained presumably from the awareness of forest conservation by locals, assisted with the socialization by rangers and a persuasive approach through ketua adat (traditional leader).
The problem arising from hunting activity is some games are categorized as protected species (mammals) and rare species (amphibians).Mammals such as orang utan were hunted to get their skulls for souvenirs (Mackinnon et al., 2000).Moreover, this community has consumed several variants of frogs.It might possible that they accidentally consumed a , which s yet, it new species ha not been identified has already been extinct.Meanwhile, we were once told that a hunter ever captured rangkong gading ( ), Buceros vigil extracted skulls from its head, then sold off that skull to buyers from the outside.They did this action because buyers would presumably give them a higher price for each captured prey and the high demand for these animal products from overseas consumers.They could earn some money about IDR3 million kg .If this practice continues, it will cause a -1 negative impact on the wild animal in the future diversity of s .
Folk classification by locals is a system of animal naming and was practiced by this community.It is happened naturally and based on their language and linguistics.Name of certain animals has been created and taught hereditary.The purpose of this activity is to introduce the animal species as well as to differentiate certain animals among them.Local names were created either from important body parts of species, their utilization or from their empirical experience.
According to Ellen (1993), language is basic and becomes a very effective way of naming an animal.The human brain has limitation in storing information and remember s ing everything.
is utilized Therefore, culture as a mnemonic device to human in overcome limitations examining, memoriz and stor information about all ing ing environmental aspects.
Dayak  5).Furthermore, they shall not grill the animal skin over , can invite scary and horrible 6 pm because it animals.Bush meat must be shared fairly, and slaughtered from head to tail.The body part where the hunting dog has bitten usually are given to dogs.As a result of regional policy (regional government autonomy established by Law Number 22/1999), forest sustainability was seriously threatened either by granting rights to ogging concession/concessionaire mining l , management illegal logging.This wild or incident has caused animals their habitats to lose , specifically arboreal animals that lost trees as a source s In food , shelter, and nesting place .order to reduce the negative effect of overhunting, the Dayaks have an unwritten rule, where they prohibited anyone to conduct hunting activity in custom forests to preserve the natural resources within.At present day, Dayak Lun Dayeh still would not allow oil palm plantations within their area.

Conclusion
The and stalk or besiege certain location (gabang), and set trap using mesh (ton).a In spite of the less harmful of traditional hunting (which is rare nowadays), we could not underestimate the possibility of a loss of animal diversity in the following years.Therefore, we urge local and regional governments to pay more attention to conservation and forest management sustainability to avoid greater losses afterward.

Figure 1
Figure 1 Three villages of research location at Mentarang Sub-District, Malinau District of North Kalimantan.
is known as omnivorous, where they can consume any type of game, except the crocodile as they regarded it as a tribal symbol.The other tribe from Flores, .

Figure 2
Figure 2 Burn boar skin to remove its hair (left); gotong royong (mutual assistance) in cooking raw meat to serve important guests (right).

Figure 4 Figure 3
Figure 4 Composition of games hunted by locals at watersheds of Mentarang in Malinau, North Kalimantan in 2016 (left) and 2021 (right).
fallow), and (old swidden fallow) are jekau places for doing hunting activity by locals.Despite these various types of used lands, they still have places where they are dedicated to preserving natural resources, namely customary forests.Indeed, traditional ecological knowledge and biodiversity conservation can support one another for to manage s s are national park in Indonesia as such area established in customary (Susanti Zuhud, 2019) forests & .There is Kayan Mentarang National Park in our studied area which is built to preserve natural resources.Lastly, the locals only prefer hunting practices in the forest along the Mentarang River in their territory to ensure the sustainability of animal diversity.

Table 1
Games hunted by Dayak Lun Dayeh (in 2016 and 2021) Aquilaria for man, in remote areas of forest due to its high economic value.Y.Murang told us that "the hunting activities along Mentarang River have changed significantly at the moment, especially for people who live near the capital city" (personal communication, June 05, 2016).
Games hunted from this community are varied, grouped by purpose, hunter age, hunter skill and natural factors.This result was obtained from our interviews with locals.Preys such , , and Macaca fascicularis Presbytis hosei Trachypithecus cristatus could be captured only by experienced hunters.The body parts of , Sus barbatus M. fascicularis P. hosei T. cristatus Python reticulatus , , . last game was hunted as it was considered a pest.Mammals were preferably hunted by locals because they could harvest more portion of bush meat than any other classes.
Modern hunting toolsThe circulation of guns in this community has caused the traditional ones to be abandoned.ngilip nganup are basically performed only to fulfill protein needs, especially for people of inland Kalimantan.Hunting techniques such as , will bring greater loss of animal gelibut biodiversity if hunters intend to use modern tools like guns to capture prey for economical reasons.The other techniques such as and presumably more harmless than gabang ton gelibut, because it applies in a less modern way.Abpa' nuvan (salt lick), fulung (forest),