Uteh Bateh Traditional Kerinci Government in The Tambo Kerinci Manuscript

. This article explains the history of the Kerinci Traditional Government which is called Kemandapoan, where is the government system Kemendapoan This was created based on the Ordinance Law of 1918(StandsLeaf-No.677) be equipped withInlandche OrdinanceOuter regions (IGOB) September 3, 1938 (State plate No: 490) Jo Stb 1938 No 681) issued by the Dutch Colonial Government. Kemandapoan This has territorial boundaries which in the local language of the Kerinci people are known as Uteh Bateh which is very important to explain because it concerns the sovereignty of a Territory. The aim of this research is to find out the boundaries of traditional territories which have experienced shifts along with the continued development of a region with expansion, especially from the expansion of districts into regencies and municipalities as well as the many expansions of villages which will make it difficult to remember the boundaries of traditional government areas or Traditional Government. The method used in this research is a philological research method which includes determining the text; manuscript inventory; manuscript description; comparison of manuscript and text; text transliteration; as well as text translation. The results of this research are that the traditional government in Kerinci used to be 10 Kemendapoan. Kemendapoan this is at the same level as a sub-district, but now the administrative boundaries of the traditional territory include a sub-district, because there have been many changes, starting from the expansion of Kerinci Regency and Sungai Full City to the expansion of several villages. Mendapo emerged because of the will of the Kerinci Community and also the Dutch Colonial initiative which invited traditional leaders, both Depati, Ninik Mamak, Tengganai, Scholars of Ulama, Smart Clerks and youth (Hulubalang) to hold deliberations on the formation of a new government system. The aim of the formation of the Kemendapoan was for the Dutch to reduce leadership dominance Depati in their traditional territory which the Dutch feared would backfire on the Dutch position in the Kerinci region.


INTRODUCTION
The division of regional boundaries is very important in determining the sustainability of political, sociocultural and economic aspects.Interests within these territorial boundaries often trigger conflicts.In this situation it will be better to define the historical background of Traditional Government or Customary government.Where this Traditional Government has its own uniqueness both in its structure and government structure.As in West Sumatra, it has a traditional government system called Nagari which is the structure of government described in the framework of Customary Regulations, (Hidayat 2017).Apart from that, among Javanese people also have a traditional system of government known as Ulu-ulu, and in Aceh there is an Indigenous government called Gampong and Mukim (Sari, K. 2019).The same thing, Kerinci Regency also has its own customary government called Mendapo or Mendapoan.
One of the requirements for a government is that the area or territory in the language of the local Kerinci population is called Uteh Bateh, areas in Traditional government are called customary areas or territories which are directed based on certain customary regulations.Explicitly in the Kerinci area, customary areas are driven or controlled by the Depati.Customary territories are the limits of autonomy and regulations carried out by local regions.Traditional government customary areas Kemendapoan has also been written in manuscripts Tambo which are found in various regions in Kerinci and have been transcribed by Voorhoeve, as revealed by Sunliensyar in his book that one of the original copies of the incung containing data on customary territory boundaries is the original copy of TK 200.which comes from the Hiang government (Sunliensyar 2019).Determining territorial boundaries needs to be done to determine the limits of a government's sovereignty, help determine who has the right to manage its natural resources, determine the laws in the region and provide limits on the rights of the government and its people.
There is several literature related to this research, including:First, Teuku Muttaqin Mansur,Model for Determining Area Boundaries for Managing Customary Law Communities LAOT Case Study of Lhok Area Kuala Cangkoi Ulee Lheu,This article explains that determining regional boundaries is very important because it is related to the management of natural resources.In Aceh, management of natural resources both on land and at sea, apart from following the law, also involves Acehnese traditional institutions which have been established for 400 years (Teuku,. Second, Just Laely,Dutch East Indies Colonial Government System in Subdivision Bonthain 1905Bonthain -1942. .This thesis provides information that the presence of the Netherlands has brought about changes in the government system and then also explains the government formed by the Dutch both on the island of Java and outside Java (Laely n.d.).Third, Hiwa Wonda, et al, The Role of Traditional Leaders in Resolving Regional Boundary Conflicts between Ngada Regency and East Manggarai Regency in West Sambinasi Village, Riung District, Ngada Regency, This article provides information that in several other areas traditional leaders play a role in determining the boundaries of traditional territories and that there is a connection between the position of a traditional leader in bridging communication between the two parties in a dispute (Wonda 2022).
From some of the literature above, it can be seen that traditional government also exists in several other regions in Indonesia and has existed since the Dutch era, then unclear or shifting regional boundaries often trigger conflicts and the existence of interrelationships between traditional leaders in determining territory.customs and resolve conflicts that exist in indigenous communities.
Considering the conditions that the author explored in the field, the author feels very interested in explaining the historical background of Traditional Government and the boundaries of each region.Kemendapoanin

Kerinci with the title "Uteh Bateh Traditional Government of Kerinci"
The purpose of writing this article is to provide information to the community, especially the Kerinci and Sungai Banyak communities, which previously still existed in one Kerinci Regency unit which had a Traditional Government and each traditional area had boundaries.The focus of discussion in this research is to view and analyze customary territory boundaries (Kemendapoan) existing in the Kerinci Traditional government, where now there has been the expansion of Regencies and Cities, there have also been many expansions of Villages so that later it will be difficult to determine which villages are included in one Kemendapoan.
The research method used is the philological research method.Chronologically, the steps in philology are as follows: determining the text; manuscript inventory; manuscript description; comparison of manuscript and text; text transliteration; as well as text translation.In simple terms, manuscript inventory is intended as an effort as carefully as possible and as much as possible to trace and record the existence of manuscripts containing copies of the text that we will study (Faturrahman: 74).In this research, the manuscripts used are manuscripts that have been collected byadvance in the Tambo Kerinci Manuscript Group.
The second stage in philological research is manuscript description, namely identifying both the physical condition of the manuscript, the content of the text, and the identity of authorship and copying with the aim of producing a complete description of the manuscript and text.The next stage is transliteration of the Manuscript.Manuscript transliteration is the transfer of characters letter by letter, from one alphabet to another and providing punctuation such as uppercase letters, lowercase letters, periods, commas and so on in order to make it easier for readers to determine the units of the story or parts of the text (Lubis: 86-87).
Translation can also be said to be a stage or activity of changing the type of manuscript from one type of writing to another without changing the wording or content of the manuscript, which aims to make it easier for readers to understand the content contained in the manuscript.

History of the Formation of the Kerinci Traditional Government
In

Kemendapoan Depati Tujuh
Kemendapoan Depati Tujuh is currently part of Sungai Banyak City, just like Kemendapoan Limo Dusun and Kemendapoan Rawang since the regional expansion occurred between Kerinci Regency and Sungai Full City.As for customary territorial boundariesDependability Depati Tujuh which is based in Sekungkung is as described by Tambo Kerinci numbers 108 and 123.
In the text of Tambo No. 229, it explains the position of a Depati in Sanggaran Agung, which was the center of government at that time.The boundaries of his territory are not explained because there are parts missing, but his authority over the land is explained.
Connect TK 200 which explains the boundaries of customary territories is as follows:

Adapun yang menaruhnya piagam ini du-piagam ini dupati (gelar depati itu sudah dihapus dan diganti dengan: yang betigo selamat2 dengan berkat rajo yang asli) itulah adanya tempat. Adapun menyurat ini di tanah Muara Mesumai adanya".
Around the 16th Century AD, the Jambi Sultanate Kingdom began to have control over the Depati in Bumi Kerinci, the Jambi Sultanate Kingdom which was in Tanah Select, Jambi City now.Appoint the Prince Temenggung of Kabul in Bukit as the representative of the Jambi Sultanate Kingdom in the upstream region domiciled in Muaro Masumai Bangko, to control and control the Depati in Kerinci Bawah and Kerinci Tinggi.The depati who were previously separated in a village or small group were united in a government created by the Jambi Sultanate Kingdom.This government was called the Four Regent Five Depati Government.Around the 16th century AD, there was an agreement at Bukit Sitinjau Laut between the Jambi Sultanate represented by Prince Tumenggung, the Inderapura Sultanate represented by Sultan Muhammadsyah known as Tuanku Berdarah Putih and Alam Kerinci represented by Depati Rencong Telang and Depati Rajo Mudo.The contents of the agreement were essentially to maintain mutual security between the three regions because at that time there were many bandits and pirates on the trade route between Kerinci-Indrapura and Kerinci-Jambi.
As is the case with customary territorial boundaries in TK 200, the TK 212 text which explains territorial boundaries also did not find anyone who could explain the terms of territorial boundaries in the text which uses Landscape.However, there is something interesting from the KemendapoanSolomon, here is Tanjung Tanah Village which is very familiar with the Tanjung Tanah Law Text (Kozok 2006).
In the Tambo Kerinci Manuscript compiled by Petrus Voorhoeve, it does not explain the boundaries of the traditional territory of the Tanah Kampung Kemendapoan, based on the statement of the Kemantan Traditional Figure that the boundaries of the Kemantan mendapoan area in oral tradition are one of "Lantak Tumbuk Tigo, location Lantak Tumbuk Tigo This is in Tanah Kampung Village, meaning Kemendapoan Rawang is directly adjacent to Kemendapoan Kampung Land downstream.

Kemendapoan Penawar
Regional Restrictions Kemendapoan Penawar is also not explained in Tambo, but local traditional leaders verbally explain the history of Penawar and the depati who are based in Kemendapoan Bidders and the area of office of each Depati in Kemendapoan The cure.
In the history written by Depati Mudo Terawang Lidah in 1999.That before Kerinci was called Kerinci it was still called Alam Kunci, then Penawar was not yet called Penawar but Buheh then changed toPelureh (Paluheh) which is like a traditional medicine used to relieve fever, these ancestors were still waiting for the wilderness in Anjung Banio, because at that time Kerinci was still a very wide ocean, so the population looked for a place to live in high areas (mountains and hills) then in era depati IV saidPaluheh has turned intoPentawas (also called Penawas) then at that time a very terrible disaster or riot occurred, namely the burning of a hill in the Semurup area, which had dragged on for a long time without being extinguished and throughout the Kerinci area we were tired of trying to extinguish it one by one.However, this did not produce results and the fire was still burning.Then it was the turn of the Bidder's ancestor named Ujung, so he discussed with his niece, Puti Baruji, Puti Baruji, how to extinguish the fire in Semerap.Then it was concluded that Ujung asked by meditating and Puti Baruji by Asyek, then Very heavy rain fell, so that the fire on Semerap Hill gradually went out, that's why the name Pentawar changed to Penawar until now, so because of the success of extinguishing the fire by the grandmother of the Penawar people who lived in Anjung Banio, the burning hill was given to the Penawar people.with the name Bukit Penawar, until now the hill still exists and is still attached to the name Bukit Penawar by the grandmother of the Semerap people.
Even though the boundaries of the territory are not found in the Tambo Kerinci Manuscript, in the oral tradition local traditional leaders explain the boundaries of their traditional territories.Kemendapoan Kemantan is: the direction of Mangku Agung's homecoming (Pendung Semurup), dili with Atur bumi (Hiang) water bucket back to Mudik, Lantak Tumbuk Tigo (Tanah Village) then Batang Merao divides the broken water duo with tahfiz hill.As mentioned above, the contents of the text of the charter or celak charter consist of three things.First, regarding the boundaries of the Depati's territory, accompanied by the Sultanate's recognition of their rights in that area.The mention of regional boundaries in the text is similar to regional boundaries mentioned in oral traditions, namely by using landscape features (natural landscapes) as markers and directions.There are two types of mention of regional boundaries in the text, namely direct natural features as boundary markers accompanied by mention of the names of figures who control adjacent areas.An example can be seen in the text of the charter of the head of Persembah's land (TK 161) issued by Sultan Anum Suria (Suri?) Ingalaga and Pangeran Temenggung Mangku Negara to the Depati-Depati who ruled in that area, namely Depati Raja Simpan Bumi, (Depati) Mangkubumi, Depati Raja Save the Earth Andum Laksana, Young Depati at the Top of the State and DepatiPass by Earth.The territorial boundaries are stated as follows:

Kemendapoan
"… Adapun perbatasannya dengan Yang Dipatuan Maraja Bungsu (adalah) Gunung Berapi, dan perbatasannya dengan Depati Empat (adalah) Muara Sekungkung Mati, dan perbatasannya dengan Raja Hitam dan Raja Putih (adalah) Bukit Tulang Orang dan perbatasannya dengan penduduk Teba (Tebo) (adalah) Pangkal Titian … (Sunliensyar)." Based on the information contained in the Tambo Manuscript, the boundaries of customary areasKemendapoan used to use Landscape with terms that are only understood by certain people, from searches in the field currently it is very difficult to find people who understand the meaning of regional boundaries in the Tambo Manuscript such as bukit gaung Harimau, and other terms, but for now the division of regional boundaries for Kemendapoan based on village boundaries, for example: Tanah Kampung is currently the name of a sub-district in the City of Sungaifull which is divided into 13 villages, including: Tanjung Karang, Tanjung Bungo, Sembilan,Pendung Hiang, Mekar Jaya, Koto Tuo, Koto Tengah, Koto Pudung, Koto Panap, Koto Padang, Koto Dumo, Koto Baru Tanah Kampung and Baru Debai.

Analysis
Mendapo or Kemendapoan appeared in Kerinci Regency in 1904 (Sunliensyar) that when the Dutch colonialists included Kerinci into the Jambi Residency.Together with that is the Government SystemKemendapoan or Mendapo emerged because of the will of the Kerinci Community and also the Dutch Colonial initiative which invited traditional leaders, Depati, Ninik Mamak, Tengganai, Alim Ulama, Cerdik Pandai and Hulubalang to hold a consultation on the formation of a new government system.
The aim of the formation of the Kemendapoan was for the Dutch to reduce leadership dominance Depati in their traditional territory which the Dutch feared would backfire on the Dutch position in the Kerinci region.So at the beginning of the 20th AD (1903) leadership dominance ended Kedepatian in their respective traditional territories in Kerinci, however, this is the term Depati it still exists, it's just that its duties and authority in Kerinci are not as extensive as in the beginning due to the existence of a new government system called Kemendapoan or Mendapo.
Iskandar Zakaria, written in the book Tambo Sakti Alam Kerinci, it is not clear what year Kemendapoan appears, only it is explained that the Kemendapoan is a federation led by Depati as head Kemendapoan within his territory.In the book Tambo Sakti Alam Kerinci 2 it is also explained that.Mendapo is the traditional head who governs several hamlets within the traditional territory, in accordance with the division of traditional territories in Kerinci.There is Depati estimated in the mid-13th century AD.So it can be concluded that this second opinion, Kemendapoan appeared in the 13th century AD along with the existence of Kedepatian in the natural area of Kerinci (Zakaria 1984).
From the opinion above, researchers are more inclined to the first opinion because of the Government System Kemendapoan It emerged because of the existence of Dutch colonialism in Kerinci.According to historical records, Dutch colonialists came to Kerinci around 1904-1906 AD.Apart from that, the regional archives of Kerinci Regency more clearly explain that Kemendapoan in Kerinci since joining the Jambi Residency.
For Kemendapoan Keliling Danau the boundaries of the area are not explained in the Tambo Manuscript, but for now it is included Kemendapoan Keliling Danau are the villages of Keluru, Jujun, Benik, Pulau Tengah, Lempur Danau, Tanjung Pauh Hilir, Tanjung Pauh Mudik and Semerap.Meanwhile, the Kemendapoan Lempur area consists of the villages of Lempur, Lolo and Talang Kemuning.Kemendapoan Hiang Depati Atur Bumi includes the following villages: Dulu (Hiang Karya, Hiang Sakti,Seung Yellow, Hiang Tinggi, Koto Baru Hiang, Angkasa Pura, Hiang Lestari and Koto Baru Hiang).Kemendapoan Tanah Kampung Lantak Tumbuk Tigo, lokasi Lantak Tumbuk Tigo This is in Tanah Kampung Village, meaning Kemendapoan Rawang is directly adjacent to Kemendapoan Tanah Kampung downstream.Regional Restrictions Kemendapoan Penawar not explained in Tambo.Even though the boundaries of the territory are not found in the Tambo Kerinci Manuscript, in the oral tradition local traditional leaders explain the boundaries of their traditional territories.Kemendapoan Kemantan namely: the direction of Mangku Agung's homecoming (Pendung Semurup), dili with Atur bumi (Hiang) water bucket back to Mudik, Lantak Tumbuk Tigo (Tanah Village) then Batang Merao divides the broken water duo with tahfiz hill.Kemendapoan Semurup the homecoming section borders the Kemendapoan Siulak, which previously was also part of or included in the Kemendapoan Semurup.Kemendapoan this is at the same level as a sub-district, but now the administrative boundaries of the traditional territory include a sub-district, because there have been many changes, starting from the expansion of Kerinci Regency and Sungai Full City to the expansion of several villages.

Those who were Mendapo at that time were those who held the highest title of Depati in that area, for example Semurup who held the position of DepatiHead Worship. As well as Pendepoan-kemendapoan other. As for Kemendapoan existing at that time were
Centered in Tanah Kampung 10.Kemendapoan Penawar Based in Penawar.The entry of Dutch colonial influence at least brought changes to the traditional government system.Kemendapoan this was created with the aim of making it easier for the Dutch to supervise and control regional government.