Cosmological Narrative and Social Stratification: Socio-Cultural Reflection in Tempuutn Myth of the Dayak Benuaq in East Kalimantan

Cosmological Narrative and Social Stratification: Socio-Cultural Reflection in Tempuutn Myth of the Dayak Benuaq in East Kalimantan | Research Square window.SnipcartSettings = { analytics: { enabled: false } }; (function() { var accessVector = localStorage.getItem('access_vector') || ''; window.dataLayer = window.dataLayer || []; if (accessVector) { window.dataLayer.push({ user: { profile: { profileInfo: { snid: accessVector } } } }); } })(); (function(w,d,s,l,i){w[l]=w[l]||[];w[l].push({'gtm.start':new Date().getTime(),event:'gtm.js'});var f=d.getElementsByTagName(s)[0],j=d.createElement(s),dl=l!='dataLayer'?'&l='+l:'';j.async=true;j.src='https://www.googletagmanager.com/gtm.js?id='+i+dl;f.parentNode.insertBefore(j,f);})(window,document,'script','dataLayer','GTM-K279D39R'); Browse Preprints In Review Journals COVID-19 Preprints AJE Video Bytes Research Tools Research Promotion AJE Professional Editing AJE Rubriq About Preprint Platform In Review Editorial Policies Our Team Advisory Board Help Center Sign In Submit a Preprint Cite Share Download PDF Article Cosmological Narrative and Social Stratification: Socio-Cultural Reflection in Tempuutn Myth of the Dayak Benuaq in East Kalimantan Nina Queena Hadi Putri, Yusak Hudiyono, Widyatmike Gede Mulawarman, and 4 more This is a preprint; it has not been peer reviewed by a journal. https://doi.org/ 10.21203/rs.3.rs-9612666/v1 This work is licensed under a CC BY 4.0 License Status: Under Revision Version 1 posted 4 You are reading this latest preprint version Abstract Oral literature in the form of myths is not merely fictional narratives, yet a complex mirror reflecting the social structure and value system of civilization. This study aims to dissect the Tempuutn myth in the Dayak Benuaq and Tunjung communities in East Kalimantan as a cosmological framework legitimizing social stratification and customary power. Using a literary ethnographic approach with Levi-Strauss's structuralism analysis, this research examines how myth narratives are transformed into instruments of social control and class hierarchy legitimacy. The findings show that Tempuutn provides a sociological model replicating the hierarchy of the spirit world into the real social structure, dividing society into the Tataau (nobles), Merentika (common people), and Ripatn (servants) classes. Furthermore, this study reveals that mastery of ritual knowledge and oral literature functions as cultural capital granting authority to customary elites to maintain their social dominance. The mystical sanction phenomenon in the form of Tapatn becomes a crucial mechanism in maintaining community compliance with this power structure. This study concludes that amid modernization currents, the Tempuutn myth remains a vital "social charter" in negotiating identity and maintaining cosmic and social harmony in the Dayak community. Social science/Anthropology Humanities/Cultural and media studies Social science/Cultural and media studies Humanities/History Social science/History Humanities/Literature Social science/Sociology Tempuutn Dayak Benuaq Cosmology Social Stratification Oral Literature Social Culture Introduction Oral literature in the form of myths is not merely fictional narratives about origins, yet a complex mirror reflecting the social structure and value system of an ancient civilization. The Dayak Benuaq and Dayak Tunjung communities in East Kalimantan place myths (called Tempuutn in the Dayak language) in a central position within a life philosophy transcending the boundaries of traditional historical stories. Socially, this research is relevant because these myths can create sustainable cultural phenomena, including belief systems in spirits, offerings, and the concept of heaven for the Dayak people. (Putri, A. Andayani and Wardani, 2022 )(Sillitoe, 2017 ). Tempuutn provides an ethical framework regulating the relationship between humans and spirits, nature, and fellow beings through the concept of strict and binding customary law. This aligns with the theory stating that myths represent the oldest cultural aspects of society with the belief still held by people from the past to the right now. The closeness of myths to religion symbolizes holiness and is displayed in ritual ceremonies (Nar, 2014 ). This research contributes to preserving intangible culture and documenting local wisdom maintaining social cohesion and cosmic harmony amid the modernization era (Dovchin, 2021 ). This is significant to conduct since myths are used as an abstract category for cultural sources in various folklore genres (Frankfurter, 2009 ) This strong societal belief asserts that violations of customary rules may damage the world and threaten the balance of the cosmos (Dove, 2021 ). As revealed in cultural anthropology literature, myths function as social charters validating power structures and behavioral norms in traditional societies (Lowman and Battell, 2015 ). Creation myths in Tempuutn tell how the world was formed from nothingness until the emergence of supernatural entities governing life (Tsing, 2015 ). Knowledge of this narrative becomes a cultural capital for the customary elders to maintain their social legitimacy in the perspective of the community (Bourdieu, 1986 ). Theoretically, myths function as a social control mechanism ensuring each individual complies with ancestral boundaries (Geertz, 1973 ). The Dayak Benuaq community understands that every inch of land has a spiritual guardian that must be respected (King, 2017 ). Therefore, Tempuutn is not only a literary text, but also a document representing deep collective cultural values, encompassing the values of divinity, humanity, and justice (Putri, Andayani and Wardani, 2023 ). Understanding Tempuutn is to perceive how Dayak cultural identity is constructed through the interaction between sacred narratives and daily social practices (Hall, 2019 ). Scientifically, the originality of this research lies in the exploration of the correlation between the theological hierarchy of the spirit world and the social stratification of the real world as reflected in the myth sociological scheme. (Putri, Andayani and Wardani, 2022 ). So far, the literature on the Dayak generally focuses on the aspects of healing rituals without deeply dissecting their narrative structure (Winzeler, 2018 ). There is a knowledge gap regarding how the hierarchical structure of spirits specifically reflects the human social class system in the Tempuutn manuscript (Appadurai, 2016 ). This myth depicts that the higher degree spirits demand more complex ceremonies from humans (Strauss, 1963 ). This parallelly reflects how ritual leaders acquire status as well as significant rewards in their social lives. This research aims to fill that gap by dissecting texts as symbolic manifestations of the distribution of power. This research is built on the framework of literary sociology viewing text as a dynamic representation of society (Warren and Wellek, 2003 ). This research used the theory of reflection and myth functionalism considering narratives as models for the social behavior of society. The names of spirits having magical powers in Tempuutn are not just ordinary lists of supernatural entities (Eliade, 1954 ). They are tools of legitimacy for the elders and the Mantiiq group to maintain their knowledge and power. The concept of custom unifies the theological understanding and practical practice ensuring social goals are achieved. Therefore, this theoretical framework allows researchers to see how myths have locked social structures for centuries. The stratification system in the Dayak Benuaq society is traditionally divided into noble class, common people, and slaves. This division is often associated with lineage claimed to originate from mythical figures in Tempuutn (Sellato, 2002 ). However, as the introduction of formal education and monotheistic religion, this structure began to experience value shifting (Aragon, 2000 ). Nevertheless, in the traditional ritual context, this hierarchy remains to respect the ancestral traditions (Sather, 2017 ). This research attempts to examine the extent to which archaic texts still play a role in determining an individual’s social position in the modern era. This is crucial for understanding local power dynamics often escaping the scrutiny of national policy. The uniqueness of Tempuutn lies in its use of figurative and archaic language creating epistemic boundaries reinforcing the social status of the traditional elite. Knowledge of Tempuutn serves as a "high code" distinguishing the leader class from the follower class within the community structure. By mastering mythic narratives, a traditional leader has the authority to decide legal cases based on analogies from the creation era (Merry, 1988 ). Therefore, mastering the oral literature is equivalent to controlling the political and economic resources in the interior. The community believes that ignoring the values ​​contained in myths may lead to physical and social disaster (Putri, Andayani and Wardani, 2023 ). The Dayak Tunjung community is significantly attached to the spirit entities of the earth demanding humans to maintain environmental ethics. (Gomes, 2012 ). These myths indirectly create a sustainable natural resource management system through mystical sanctions (Berkes, 2017 ). This research explores how these nature guardian roles are distributed based on social class as recorded in myths (Escobar, 2018 ). This study provides a new perspective that environmental justice in indigenous communities is rooted in cosmic justice (Schlosberg, 2007 ). The structure of the Tempuutn myth encompasses a complex techno-economic and sociological level scheme (Putri, Andayani and Wardani, 2022 ). In recent decades, studies on local wisdom in Indonesia have shifted from mere description to critical analysis (Zuhdi, 2018). However, the major challenge is how to define these local values without reducing their meaning. This research seeks to bridge the local narrative of Tempuutn with global social theory to produce an inclusive discourse. By sociologically analyzing the original text, we can find a “hidden transcript” explaining the resilience of Dayak culture (Scott, 1990 ). This study significantly contributes to postcolonial studies in Southeast Asia. The ultimate goal of this research is to provide a comprehensive understanding of the myth function as a foundation for social stratification. Furthermore, this research aims to systematically map the hierarchy of spirits in Tempuutn. Understanding this cosmological map allows us to understand the logic behind large, resource-intensive ceremonies. It reveals how group identity is maintained through collective rituals referring to sacred texts as well. Based on this background, this research aims to analyze the cosmological narrative in Tempuutn myth and identify its role in social stratification. Specific objectives include mapping the hierarchy of cosmological entities and analyzing the interrelationship between the position of spirits and traditional social class divisions. Furthermore, this research describes the role of ritual knowledge as an instrument for maintaining power in Dayak Benuaq and Tunjung communities. Hopefully, this research newly and theoretically contributes to the study of Indonesian oral literature. Research Method and Design This research used a qualitative design with a literary ethnography approach and textual content analysis. This approach was chosen since it explores the in-depth relationship between oral literary texts and sociological realities (Creswell, 2014 ). Literary ethnography allows researchers to capture cultural nuances and symbolism often lost in statistical analysis (Putri, A. Andayani and Wardani, 2022 ). Through this design, researchers conducted critical analysis following Levi-Strauss’s structuralism approach (Putri, Andayani and Wardani, 2023 ). This approach is relevant for dissecting belief systems relying heavily on oral traditions and collective memory (Vansina, 1985 ). The subjects of this research are the Dayak Benuaq and Dayak Tunjung indigenous communities in East Kalimantan. These communities were chosen due to their rich oral traditions preserved through traditional ceremonies (King, 2017 ). The social environment in this region reflects a blend of highlighted local wisdom and the influence of modernity (Tsing, 2015 ). This background provides a large context for capturing how the Tempuutn myth adapts to the pressures of changing cosmos (Dove, 2021 ). This research focuses on Belian and Wara ritual practices remain to be an integral part of society (Heryanto, 2015 ). The population of this study included the entire corpus of documented Tempuutn myths and their associated cultural practitioners. The sampling strategy was purposive to ensure that informants possessed sufficient knowledge authority (Miles and Huberman, 2014 ). Inclusion criteria include traditional figures ( Mantiiq ), ritual leaders, and village elders understanding mythological genealogies. The sample was determined based on the principle of data saturation. The data were validated using triangulation techniques from library sources and interviews with community leaders. This research is descriptive-exploratory in nature without an intervention group. The primary focus of this research is understanding the meaning and cultural interpretation of existing phenomena within society (Geertz, 1973 ). Researchers position themselves as the main instrument carrying out in-depth observations without manipulating variables (Patton, 2009 ). This approach is crucial for maintaining the authenticity of social data and avoiding bias. Thus, data validity depends heavily on the researchers’ intensive interaction with the subjects. Data collection was carried out using observation and note-taking techniques on Tempuutn mythological documents (Putri, A. Andayani and Wardani, 2022 )(Putri, Andayani and Wardani, 2022 ). Document studies focus on the analysis of manuscripts to identify archaic terms and their theological structures (Krippendorff, 2018 ). Participatory observation was conducted by attending traditional ritual ceremonies to observe the texts in action. In-depth interviews were executed to validate the researchers’ interpretations of mythical symbols, involving local traditional leaders. All units used in presenting physical data conform to the International System of Units (SI) convention. The data were analyzed using an interactive model including data reduction, data presentation, and drawing conclusions (Miles, Huberman and Saldana, 2014 ). The data from the transcripts were coded based on major themes such as “Supernatural Hierarchy” (Braun and Clarke, 2006 ). The researchers used qualitative analysis software to help organizing massive amounts of textual data (Bazeley and Jackson, 2013 ). The interpretation was carried out by linking field findings with the theory of literary sociology (Warren and Wellek, 2003 ). The last step was finding verification through focused group discussion (Morgan, 2007 ). Ethical considerations in this research are highly respected to protect the rights of indigenous communities (Smith, 2012 ). This research was approved by the relevant institutions under permit number No. 424/DST/UN34.9/T/PT.01.04/2026. The principle of informed consent was applied verbally and in writing to all informants (Israel and Hay, 2006 ). The researchers are committed to keeping the identities of certain informants and sacred mantras confidential. Respect for communal intellectual property rights is a priority for the researchers. Results and Discussion The study results show that in Tempuutn , there are (1) cosmological legitimacy of social stratification, (2) Classification of Ritual Abilities as a Power Instrument, (3) social control mechanisms, (4) Patron-Client Relations and Power Duality. Those findings are described as follows. 1. Cosmological Legitimacy of Social Stratification Tempuutn regulates individual behavior and status through theological legitimacy. The knowledge of ritual is the key to the circulation of power and the maintenance of social status. Therefore, protecting this oral literature does not only preserve intangible culture, but also safeguards the social order and harmony of the Dayak people. The cosmological legitimacy of social stratification is evident in the analysis showing that the cosmological narrative in Tempuutn forms the foundation for the social stratification of the Benuaq and Tunjung Dayak communities. At the apex of the cosmological hierarchy stands the Perejadiq , the supreme entity legitimizing all kinds of power in the world. This position is textually validated in the following excerpt. " Perejadiq: the name of the powerful spirit in the world" (Hopes, Madrah and Karaankng, 1997). The existence of these ruling spirits reflects the need for a central authority figure in human social structures. Below, the text classifies spirits into the categories of Nayuq and Seniang residing in the heavens. This is expressed in the following quotation from the Tempuutn text. "Nayuq/Seniang: the name of spirits staying in the sky (holy spirits)” (Hopes, Madrah and Karaankng, 1997). This shows that the Dayak Benuaq and Tunjung people believe in the existence of a supreme god, known as Perjadiiq . Perjadiiq has a hierarchy of holy spirits or gods (interview, informant, 2022). The Tempuutn myth functions as a “social charter.” The hierarchical structure of the spirit world is both a reflection and a justification of human social structure (Bourdieu, 1986). This finding is in line with the study of (Nina Queena Hadi Putri et al., 2022) suggesting the existence of a sociological scheme in the Langit Tana myth. However, this study adds that oral literary texts are the primary instrument that “locks” this hierarchy into collective memory. The continuity of this stratification depends on the oral transmission of the myth to the next generation. The Tempuutn myth also represents such values as divinity, humanity, and justice (Putri, Andayani and Wardani, 2023). The results indicate that the cosmological narrative in Tempuutn established the foundation for the social stratification of the Dayak Benuaq people. At the top of the cosmological hierarchy stands Perejadiq , the most powerful spirit in the world (Hopes, Madrah and Karaankng, 1997). Below these are the spirit classifications, such as Nayuq and Seniang . These spirits are believed to reside in the heavens. These spirits are not simply spiritual entities, but rather moral authorities overseeing human behavior. Each category of spirit requires a dissimilar type of ritual, which can only be facilitated by a specific social class. This creates a societal dependence on elites possessing ritual knowledge. The separation between “holy spirits” in the heavens and entities on the earth creates a sociological analogy between the nobility and the common people. Data from the story excerpts reveal the use of the term Tataau as a title for noble descendants of high social status. "Tataau: title of descendants (nobleman)" (Hopes, Madrah and Karaankng, 1997). The quote reveals the use of the term Tataau as a title for noble descendants with high social status. This title is often associated with their close lineage to the early figures in creation myths. In contrast, the term Merentika refers to ordinary people having no privileges in customary decision-making. Meanwhile, the position of Ripatn (servant) is described as a consequence of customary fines or defeat in war. This classification demonstrates that social stratification has a sacred legitimacy through the Tempuutn narrative. The relations between strata are regulated by Adat Sukat serving as a measure of social fare or customs. 2. Classification of Ritual Abilities as a Power Instrument Rituals are the embodiment of myth. When people participate in a ritual, they are participating in a myth (Гасанов, 2021). This classification of abilities is evident in ritual practices, namely leadership divided based on expertise. This expertise refers to someone considered by the community to possess supernatural abilities, namely Pemeliatn (healing) and Penguwara (death). For the Dayak people, Pemeliatn are believed to be able to cure illnesses through healing ceremonies they lead. (Samara, 2009). The Pemeliatn and Pengwara have roles in society and are considered to possess powers ordinary people do not have. This is evident in the following text excerpt: "Pemeliatn: shaman; Penguwara: warlock (who leads death ceremony)" (Hopes, Madrah and Karaankng, 1997). This power structure is also supported by a traditional system, namely the position of Penggawa as an executive implementer: "Penggawa: mantiq representative, mantiq guardian" (Hopes, Madrah and Karaankng, 1997). This quote demonstrates that Dayak social stratification is not only based on descent ( Tataau ), but also on the distribution of functional roles in maintaining cosmic balance. In ritual practice, leadership is divided between the Pemeliatn (ritual leader) and the Penguwara . Both positions require a thorough mastery of Tempuutn texts and archaic poetry. The Penggawa is described as the representative or Mantiiq guardian (customary leader), presenting a well-organized traditional bureaucracy. A Mantiiq status is validated by their ability to memorize genealogies and ancient rules. These roles create a power dynamic in which access to supernatural knowledge becomes a tool of social control. Not only in Dayak society, but most traditional cultures have a relationship between humans and spirits as well, thus requiring someone with supernatural abilities to establish communication or bonds (Tursun et al. , 2016). 3. Social Control Mechanism through Tapatn Phenomenon Myths function as “social charters.” The hierarchical structure of the spirit world is a justification for human social structure (Bourdieu, 1986). The main instrument in maintaining compliance with this structure is the fear of Tapatn (curse): "Tapatn: due to violating norms, the result is being cursed in various forms of illness or other disasters" (Hopes, Madrah and Karaankng, 1997). Mantiiq controlled the violations. This finding aligns with the research of (Putri, Andayani and Wardani, 2022)indicating the existence of a sociological scheme in the Langit Tana myth. However, this study adds that oral literary texts are the primary instrument that “locks” this hierarchy through the use of Perentangin language : "Perentangin: poetry containing various meanings (read like poetry)" (Hopes, Madrah and Karaankng, 1997). The community believes that without the guidance of leaders, they will be subject to Tapatn , or curses. The Tapatn phenomenon is a highly feared law enforcement mechanism in the Dayak social system. Violation of norms is considered to disrupt the natural and spiritual balance. If the community violates these norms, these spirits can punish them by sending disease or disaster. (Ile, İnanişlar and Ritüeller, 2015). The community in the region recognize the impact of this violation is in the form of disasters or crop failures. This forces people to obey the Mantiiq 's instructions and follow ritual cleansing procedures. The fear of mystical sanctions reinforce the existing stratification structure. The Dayak people believe that besides humans, various spirits live in the world. Folklore passed down through generations confirms the rich mythology of the past. This stems from the significant connection between humans, the world, and the sacred power of the gods and spirits (Milčinski, 2015). This research identifies substantial challenges to this stratification system in the modern era. The introduction of monotheistic religions begins to erode the absolute authority of the Mantiiq. Many younger generations no longer learn the archaic language of Tempuutn , reducing their access to symbolic capital. Nevertheless, amidst crisis, communities continue to revert to their traditional structures. This demonstrates the “power duality” in which state and customary laws operate side by side. This phenomenon represents a negotiation of identity in the complex cultural transition. 4. Client Patron Relation and Power Duality Theoretically, the relationship between humans and spirits in Tempuutn is transactional, reflecting a patron-client pattern. Spirits and humans interact with each other (Chilson and Knecht, 2003). A patron-client relationship is between parties with greater power in a particular area, such as power, material possessions, strength, or other resources. The more powerful party is called the patron, while the weaker party is named the client. Higher spirits act as patrons, while humans make offerings through rituals regulated by Adat Sukat . Special offerings, prayers, and ceremonies must be performed to create cosmic balance (Kottler, Jon and Keeney, 2004) This phenomenon demonstrates the existence of a relationship between a patron protecting or assisting a client. The client reciprocates this protection and assistance through loyalty and actions creating a rhythm of dependence, such as sacrifices or offerings. People fear the wrath of spirits and therefore offer sacrifices to ward off disaster. Most indigenous communities practice sacrifice. Humans prefer sacrifice to draw closer to God or communicate with Him (Burnakov, 2016). The offerings granted by Dayak Benuaq people are based on the rules set out in adat sukat. "Adat Sukat: measurement, rate, custom" (Hopes, Madrah and Karaankng, 1997). This pattern is replicated in the relationship between the Mantiiq and ordinary people. This integration of sacred and secular values builds the remarkable resilience of Dayak culture. Despite the arrival of modernity and monotheistic religions, communities often revert to traditional structures in moments of crisis to avoid collective disaster. This phenomenon demonstrates a “power duality” in which state and customary laws derived from Tempuutn coexist, forming a complex negotiation of identity. Theoretically, the relationship between humans and spirits in Tempuutn is transactional, reflecting a patron-client pattern. High spirits act as patrons, providing protection, while humans make offerings through rituals. This pattern is replicated in the relationship between the Mantiiq and ordinary people. This discussion strengthens the argument that indigenous religion is a political system regulating the distribution of power (Geertz, 1973). This integration of sacred and secular values builds the extraordinary resilience of Dayak culture. Conclusion This research concludes that Tempuutn myth in Dayak Benuaq and Tunjung communities is not merely a fictional ancestral narrative, but rather a social construct profoundly regulating individual behavior and status. The sociological analysis of literature found that the hierarchical structure of the spirit world both reflects and justifies the real-world social structure of humans. The cosmological hierarchy placing the Perejadiq as the supreme entity, serves as the foundation for traditional social class divisions, ranging from nobility ( Tataau ), to commoners ( Merentika ), to servants ( Ripatn ). Further research findings emphasize that mastering the ritual knowledge and oral literature serves as a vital instrument of power or cultural capital. Ritual leaders such as the Pemeliatn and Penguwara gain social legitimacy and authority to decide legal cases based on analogies from the creation era contained in the Tempuutn . Furthermore, social control mechanisms are maintained through the phenomenon of Tapatn (curses), where fear of mystical sanctions compels people to comply with the existing customary order. Although today’s society faces the influence of modernization and monotheistic religions, the Tempuutn myth continues to demonstrate remarkable resilience as a form of power duality . The integration of sacred values and daily social practices ensures that Dayak cultural identity remains sustainable. As a policy implication, this study recommends the need for formal recognition of the status of customary law in the national judicial system, given that these decisions have beneficial sociological and cosmological roots for the local community. THE IMPLICATIONS of this research highlights the need for formal recognition of the status of customary law within the national judicial system. The government needs to consider that customary decisions have substantial sociological roots. Recommendations for future research include the need for comparative studies between different Dayak groups. Furthermore, research on the digitization of oral literature to preserve cultural capital is urgently needed. Local education policies must begin to integrate the ethical values of Tempuutn. CONTRIBUTIONS The strength of this research lies in the use of primary data in the form of authentic original manuscripts. However, a major limitation lies in its restricted coverage of the Benuaq and Tunjung groups. Furthermore, the influence of globalization on these structural shifts has not been fully explored. These findings provide a solid foundation for understanding the sociology of literature in the context of indigenous Indonesian societies. Tempuutn constitutes a guideline for Dayak society regulating individual behavior and status. The hierarchy of spirits creates a moral order validating class divisions from Mantiiq to Ripatn . The knowledge of ritual is the key to the circulation of power and the maintenance of social status. Amidst changing times, the adaptation of mythical meanings determines whether these traditional structures will survive. Therefore, protecting oral literature is preservung the social order of the community. Declarations Author Contribution 1. NQHP contribution conseptualisation, data curation, methodology, writing manuscript.2. YH contribution project administration3. WGM contribution writing original draft4. YUA contribution writing review and editing5. AR contribution resources6. BS contribution data cuation7.MZ contribution conseptualisation Acknowledgement This research was funded by the Faculty of Teacher Training and Education, Mulawarman University. The contents of this publication are entirely the responsibility of the authors and do not necessarily represent the official views of the Department of Education or the university. References Appadurai, A. 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Scotland: Findhorn Press. Available at: https://www.amazon.co.uk/Shamans-Wisdom-Reclaim-Connection-Universe/dp/1844091597/ref=sr_1_1?ie=UTF8&qid=1552761471&sr=8-1&keywords=9781844091591. Sather, C. (2017) ‘The Iban and Their Religion’, Journal of Southeast Asian Studies , 48(1). doi: 10.1017/S002246341600045X. Schlosberg, D. (2007) Defining Environmental Justice . Oxford University Press. doi: 10.1093/acprof:oso/9780199286294.001.0001. Scott, J. C. (1990) Domination and the Arts of Resistance . Yale University Press. doi: 10.2307/j.ctt1nj4ptv. Sellato, B. (2002) ‘Innermost Borneo: Studies in Dayak Cultures’, Journal of Ritual Studies , 16(2). doi: 10.2307/2659345. Sillitoe, P. (2017) ‘Indigenous Knowledge: Perspectives in Anthropology’, Journal of Royal Anthropological Institute , 23(2). doi: 10.1111/1467-9655.12613. Smith, L. T. (2012) Decolonizing Methodologies . Zed Books. doi: 10.5040/9781350225282. Strauss, C. L. (1963) Structural Anthropology . New York: Basic Books. Tsing, A. L. (2015) The Mushroom at the End of the World . Princeton University Press. doi: 10.1515/9781400873548. Tursun, G. et al. (2016) ‘Shaman Music as State of Mind of the Nomad of the Kazakh’, Procedia - Social and Behavioral Sciences , 217, pp. 643–651. doi: 10.1016/j.sbspro.2016.02.087. Vansina, J. (1985) Oral Tradition as History . America: The University of Winconsin Press. doi: 10.4324/9781315505176-10. Warren, A. and Wellek, R. (2003) Teoria da Literatura e Metodologia dos Estudos Literários . Winzeler, R. L. (2018) Anthropology and Religion . AltaMira Press. doi: 10.1177/0011320412465321. Гасанов, Б. (2021) ‘Этиологические заметки : « История об Иване »’, Studia Mythologica Slavica , 24, pp. 101–140. doi: https://doi.org/10.3986/SMS20212407. Additional Declarations No competing interests reported. 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The Dayak Benuaq and Dayak Tunjung communities in East Kalimantan place myths (called \u003cem\u003eTempuutn\u003c/em\u003e in the Dayak language) in a central position within a life philosophy transcending the boundaries of traditional historical stories. Socially, this research is relevant because these myths can create sustainable cultural phenomena, including belief systems in spirits, offerings, and the concept of heaven for the Dayak people. (Putri, A. Andayani and Wardani, \u003cspan citationid=\"CR33\" class=\"CitationRef\"\u003e2022\u003c/span\u003e)(Sillitoe, \u003cspan citationid=\"CR41\" class=\"CitationRef\"\u003e2017\u003c/span\u003e). \u003cem\u003eTempuutn\u003c/em\u003e provides an ethical framework regulating the relationship between humans and spirits, nature, and fellow beings through the concept of strict and binding customary law. This aligns with the theory stating that myths represent the oldest cultural aspects of society with the belief still held by people from the past to the right now. The closeness of myths to religion symbolizes holiness and is displayed in ritual ceremonies (Nar, \u003cspan citationid=\"CR31\" class=\"CitationRef\"\u003e2014\u003c/span\u003e).\u003c/p\u003e \u003cp\u003eThis research contributes to preserving intangible culture and documenting local wisdom maintaining social cohesion and cosmic harmony amid the modernization era (Dovchin, \u003cspan citationid=\"CR10\" class=\"CitationRef\"\u003e2021\u003c/span\u003e). This is significant to conduct since myths are used as an abstract category for cultural sources in various folklore genres (Frankfurter, \u003cspan citationid=\"CR14\" class=\"CitationRef\"\u003e2009\u003c/span\u003e)\u003c/p\u003e \u003cp\u003eThis strong societal belief asserts that violations of customary rules may damage the world and threaten the balance of the cosmos (Dove, \u003cspan citationid=\"CR11\" class=\"CitationRef\"\u003e2021\u003c/span\u003e). As revealed in cultural anthropology literature, myths function as social charters validating power structures and behavioral norms in traditional societies (Lowman and Battell, \u003cspan citationid=\"CR25\" class=\"CitationRef\"\u003e2015\u003c/span\u003e).\u003c/p\u003e \u003cp\u003eCreation myths in \u003cem\u003eTempuutn\u003c/em\u003e tell how the world was formed from nothingness until the emergence of supernatural entities governing life (Tsing, \u003cspan citationid=\"CR44\" class=\"CitationRef\"\u003e2015\u003c/span\u003e). Knowledge of this narrative becomes a cultural capital for the customary elders to maintain their social legitimacy in the perspective of the community (Bourdieu, \u003cspan citationid=\"CR5\" class=\"CitationRef\"\u003e1986\u003c/span\u003e). Theoretically, myths function as a social control mechanism ensuring each individual complies with ancestral boundaries (Geertz, \u003cspan citationid=\"CR15\" class=\"CitationRef\"\u003e1973\u003c/span\u003e).\u003c/p\u003e \u003cp\u003eThe Dayak Benuaq community understands that every inch of land has a spiritual guardian that must be respected (King, \u003cspan citationid=\"CR22\" class=\"CitationRef\"\u003e2017\u003c/span\u003e). Therefore, Tempuutn is not only a literary text, but also a document representing deep collective cultural values, encompassing the values of divinity, humanity, and justice (Putri, Andayani and Wardani, \u003cspan citationid=\"CR34\" class=\"CitationRef\"\u003e2023\u003c/span\u003e). Understanding Tempuutn is to perceive how Dayak cultural identity is constructed through the interaction between sacred narratives and daily social practices (Hall, \u003cspan citationid=\"CR17\" class=\"CitationRef\"\u003e2019\u003c/span\u003e).\u003c/p\u003e \u003cp\u003eScientifically, the originality of this research lies in the exploration of the correlation between the theological hierarchy of the spirit world and the social stratification of the real world as reflected in the myth sociological scheme. (Putri, Andayani and Wardani, \u003cspan citationid=\"CR33\" class=\"CitationRef\"\u003e2022\u003c/span\u003e). So far, the literature on the Dayak generally focuses on the aspects of healing rituals without deeply dissecting their narrative structure (Winzeler, \u003cspan citationid=\"CR48\" class=\"CitationRef\"\u003e2018\u003c/span\u003e). There is a knowledge gap regarding how the hierarchical structure of spirits specifically reflects the human social class system in the \u003cem\u003eTempuutn\u003c/em\u003e manuscript (Appadurai, \u003cspan citationid=\"CR1\" class=\"CitationRef\"\u003e2016\u003c/span\u003e). This myth depicts that the higher degree spirits demand more complex ceremonies from humans (Strauss, \u003cspan citationid=\"CR43\" class=\"CitationRef\"\u003e1963\u003c/span\u003e). This parallelly reflects how ritual leaders acquire status as well as significant rewards in their social lives. This research aims to fill that gap by dissecting texts as symbolic manifestations of the distribution of power.\u003c/p\u003e \u003cp\u003eThis research is built on the framework of literary sociology viewing text as a dynamic representation of society (Warren and Wellek, \u003cspan citationid=\"CR47\" class=\"CitationRef\"\u003e2003\u003c/span\u003e). This research used the theory of reflection and myth functionalism considering narratives as models for the social behavior of society. The names of spirits having magical powers in \u003cem\u003eTempuutn\u003c/em\u003e are not just ordinary lists of supernatural entities (Eliade, \u003cspan citationid=\"CR12\" class=\"CitationRef\"\u003e1954\u003c/span\u003e). They are tools of legitimacy for the elders and the Mantiiq group to maintain their knowledge and power. The concept of custom unifies the theological understanding and practical practice ensuring social goals are achieved. Therefore, this theoretical framework allows researchers to see how myths have locked social structures for centuries.\u003c/p\u003e \u003cp\u003eThe stratification system in the Dayak Benuaq society is traditionally divided into noble class, common people, and slaves. This division is often associated with lineage claimed to originate from mythical figures in \u003cem\u003eTempuutn\u003c/em\u003e (Sellato, \u003cspan citationid=\"CR40\" class=\"CitationRef\"\u003e2002\u003c/span\u003e). However, as the introduction of formal education and monotheistic religion, this structure began to experience value shifting (Aragon, \u003cspan citationid=\"CR2\" class=\"CitationRef\"\u003e2000\u003c/span\u003e). Nevertheless, in the traditional ritual context, this hierarchy remains to respect the ancestral traditions (Sather, \u003cspan citationid=\"CR37\" class=\"CitationRef\"\u003e2017\u003c/span\u003e). This research attempts to examine the extent to which archaic texts still play a role in determining an individual\u0026rsquo;s social position in the modern era. This is crucial for understanding local power dynamics often escaping the scrutiny of national policy.\u003c/p\u003e \u003cp\u003eThe uniqueness of Tempuutn lies in its use of figurative and archaic language creating epistemic boundaries reinforcing the social status of the traditional elite. Knowledge of \u003cem\u003eTempuutn\u003c/em\u003e serves as a \"high code\" distinguishing the leader class from the follower class within the community structure. By mastering mythic narratives, a traditional leader has the authority to decide legal cases based on analogies from the creation era (Merry, \u003cspan citationid=\"CR26\" class=\"CitationRef\"\u003e1988\u003c/span\u003e). Therefore, mastering the oral literature is equivalent to controlling the political and economic resources in the interior. The community believes that ignoring the values ​​contained in myths may lead to physical and social disaster (Putri, Andayani and Wardani, \u003cspan citationid=\"CR34\" class=\"CitationRef\"\u003e2023\u003c/span\u003e).\u003c/p\u003e \u003cp\u003eThe Dayak Tunjung community is significantly attached to the spirit entities of the earth demanding humans to maintain environmental ethics. (Gomes, \u003cspan citationid=\"CR16\" class=\"CitationRef\"\u003e2012\u003c/span\u003e). These myths indirectly create a sustainable natural resource management system through mystical sanctions (Berkes, \u003cspan citationid=\"CR4\" class=\"CitationRef\"\u003e2017\u003c/span\u003e). This research explores how these nature guardian roles are distributed based on social class as recorded in myths (Escobar, \u003cspan citationid=\"CR13\" class=\"CitationRef\"\u003e2018\u003c/span\u003e). This study provides a new perspective that environmental justice in indigenous communities is rooted in cosmic justice (Schlosberg, \u003cspan citationid=\"CR38\" class=\"CitationRef\"\u003e2007\u003c/span\u003e). The structure of the \u003cem\u003eTempuutn\u003c/em\u003e myth encompasses a complex techno-economic and sociological level scheme (Putri, Andayani and Wardani, \u003cspan citationid=\"CR33\" class=\"CitationRef\"\u003e2022\u003c/span\u003e).\u003c/p\u003e \u003cp\u003eIn recent decades, studies on local wisdom in Indonesia have shifted from mere description to critical analysis (Zuhdi, 2018). However, the major challenge is how to define these local values without reducing their meaning. This research seeks to bridge the local narrative of \u003cem\u003eTempuutn\u003c/em\u003e with global social theory to produce an inclusive discourse. By sociologically analyzing the original text, we can find a \u0026ldquo;hidden transcript\u0026rdquo; explaining the resilience of Dayak culture (Scott, \u003cspan citationid=\"CR39\" class=\"CitationRef\"\u003e1990\u003c/span\u003e). This study significantly contributes to postcolonial studies in Southeast Asia.\u003c/p\u003e \u003cp\u003eThe ultimate goal of this research is to provide a comprehensive understanding of the myth function as a foundation for social stratification. Furthermore, this research aims to systematically map the hierarchy of spirits in Tempuutn. Understanding this cosmological map allows us to understand the logic behind large, resource-intensive ceremonies. It reveals how group identity is maintained through collective rituals referring to sacred texts as well.\u003c/p\u003e \u003cp\u003eBased on this background, this research aims to analyze the cosmological narrative in \u003cem\u003eTempuutn\u003c/em\u003e myth and identify its role in social stratification. Specific objectives include mapping the hierarchy of cosmological entities and analyzing the interrelationship between the position of spirits and traditional social class divisions. Furthermore, this research describes the role of ritual knowledge as an instrument for maintaining power in Dayak Benuaq and Tunjung communities. Hopefully, this research newly and theoretically contributes to the study of Indonesian oral literature.\u003c/p\u003e"},{"header":"Research Method and Design","content":"\u003cp\u003eThis research used a qualitative design with a literary ethnography approach and textual content analysis. This approach was chosen since it explores the in-depth relationship between oral literary texts and sociological realities (Creswell, \u003cspan citationid=\"CR9\" class=\"CitationRef\"\u003e2014\u003c/span\u003e). Literary ethnography allows researchers to capture cultural nuances and symbolism often lost in statistical analysis (Putri, A. Andayani and Wardani, \u003cspan citationid=\"CR33\" class=\"CitationRef\"\u003e2022\u003c/span\u003e). Through this design, researchers conducted critical analysis following Levi-Strauss\u0026rsquo;s structuralism approach (Putri, Andayani and Wardani, \u003cspan citationid=\"CR34\" class=\"CitationRef\"\u003e2023\u003c/span\u003e). This approach is relevant for dissecting belief systems relying heavily on oral traditions and collective memory (Vansina, \u003cspan citationid=\"CR46\" class=\"CitationRef\"\u003e1985\u003c/span\u003e).\u003c/p\u003e \u003cp\u003eThe subjects of this research are the Dayak Benuaq and Dayak Tunjung indigenous communities in East Kalimantan. These communities were chosen due to their rich oral traditions preserved through traditional ceremonies (King, \u003cspan citationid=\"CR22\" class=\"CitationRef\"\u003e2017\u003c/span\u003e). The social environment in this region reflects a blend of highlighted local wisdom and the influence of modernity (Tsing, \u003cspan citationid=\"CR44\" class=\"CitationRef\"\u003e2015\u003c/span\u003e). This background provides a large context for capturing how the Tempuutn myth adapts to the pressures of changing cosmos (Dove, \u003cspan citationid=\"CR11\" class=\"CitationRef\"\u003e2021\u003c/span\u003e). This research focuses on \u003cem\u003eBelian\u003c/em\u003e and \u003cem\u003eWara\u003c/em\u003e ritual practices remain to be an integral part of society (Heryanto, \u003cspan citationid=\"CR18\" class=\"CitationRef\"\u003e2015\u003c/span\u003e).\u003c/p\u003e \u003cp\u003eThe population of this study included the entire corpus of documented \u003cem\u003eTempuutn\u003c/em\u003e myths and their associated cultural practitioners. The sampling strategy was purposive to ensure that informants possessed sufficient knowledge authority (Miles and Huberman, \u003cspan citationid=\"CR28\" class=\"CitationRef\"\u003e2014\u003c/span\u003e). Inclusion criteria include traditional figures (\u003cem\u003eMantiiq\u003c/em\u003e), ritual leaders, and village elders understanding mythological genealogies. The sample was determined based on the principle of data saturation. The data were validated using triangulation techniques from library sources and interviews with community leaders.\u003c/p\u003e \u003cp\u003eThis research is descriptive-exploratory in nature without an intervention group. The primary focus of this research is understanding the meaning and cultural interpretation of existing phenomena within society (Geertz, \u003cspan citationid=\"CR15\" class=\"CitationRef\"\u003e1973\u003c/span\u003e). Researchers position themselves as the main instrument carrying out in-depth observations without manipulating variables (Patton, \u003cspan citationid=\"CR32\" class=\"CitationRef\"\u003e2009\u003c/span\u003e). This approach is crucial for maintaining the authenticity of social data and avoiding bias. Thus, data validity depends heavily on the researchers\u0026rsquo; intensive interaction with the subjects.\u003c/p\u003e \u003cp\u003eData collection was carried out using observation and note-taking techniques on \u003cem\u003eTempuutn\u003c/em\u003e mythological documents (Putri, A. Andayani and Wardani, \u003cspan citationid=\"CR33\" class=\"CitationRef\"\u003e2022\u003c/span\u003e)(Putri, Andayani and Wardani, \u003cspan citationid=\"CR33\" class=\"CitationRef\"\u003e2022\u003c/span\u003e). Document studies focus on the analysis of manuscripts to identify archaic terms and their theological structures (Krippendorff, \u003cspan citationid=\"CR24\" class=\"CitationRef\"\u003e2018\u003c/span\u003e). Participatory observation was conducted by attending traditional ritual ceremonies to observe the texts in action. In-depth interviews were executed to validate the researchers\u0026rsquo; interpretations of mythical symbols, involving local traditional leaders. All units used in presenting physical data conform to the International System of Units (SI) convention.\u003c/p\u003e \u003cp\u003eThe data were analyzed using an interactive model including data reduction, data presentation, and drawing conclusions (Miles, Huberman and Saldana, \u003cspan citationid=\"CR29\" class=\"CitationRef\"\u003e2014\u003c/span\u003e). The data from the transcripts were coded based on major themes such as \u0026ldquo;Supernatural Hierarchy\u0026rdquo; (Braun and Clarke, \u003cspan citationid=\"CR6\" class=\"CitationRef\"\u003e2006\u003c/span\u003e). The researchers used qualitative analysis software to help organizing massive amounts of textual data (Bazeley and Jackson, \u003cspan citationid=\"CR3\" class=\"CitationRef\"\u003e2013\u003c/span\u003e). The interpretation was carried out by linking field findings with the theory of literary sociology (Warren and Wellek, \u003cspan citationid=\"CR47\" class=\"CitationRef\"\u003e2003\u003c/span\u003e). The last step was finding verification through focused group discussion (Morgan, \u003cspan citationid=\"CR30\" class=\"CitationRef\"\u003e2007\u003c/span\u003e).\u003c/p\u003e \u003cp\u003eEthical considerations in this research are highly respected to protect the rights of indigenous communities (Smith, \u003cspan citationid=\"CR42\" class=\"CitationRef\"\u003e2012\u003c/span\u003e). This research was approved by the relevant institutions under permit number No. 424/DST/UN34.9/T/PT.01.04/2026. The principle of informed consent was applied verbally and in writing to all informants (Israel and Hay, \u003cspan citationid=\"CR21\" class=\"CitationRef\"\u003e2006\u003c/span\u003e). The researchers are committed to keeping the identities of certain informants and sacred mantras confidential. Respect for communal intellectual property rights is a priority for the researchers.\u003c/p\u003e"},{"header":"Results and Discussion","content":"\u003cp\u003eThe study results show that in \u003cem\u003eTempuutn\u003c/em\u003e, there are (1) cosmological legitimacy of social stratification, (2) Classification of Ritual Abilities as a Power Instrument, (3) social control mechanisms, (4) Patron-Client Relations and Power Duality. Those findings are described as follows.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003e1. Cosmological Legitimacy of Social Stratification\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003e\u003cem\u003eTempuutn\u003c/em\u003e regulates individual behavior and status through theological legitimacy. The knowledge of ritual is the key to the circulation of power and the maintenance of social status. Therefore, protecting this oral literature does not only preserve intangible culture, but also safeguards the social order and harmony of the Dayak people. The cosmological legitimacy of social stratification is evident in the analysis showing that the cosmological narrative in \u003cem\u003eTempuutn\u0026nbsp;\u003c/em\u003eforms the foundation for the social stratification of the Benuaq and Tunjung Dayak communities. At the apex of the cosmological hierarchy stands the \u003cem\u003ePerejadiq\u003c/em\u003e, the supreme entity legitimizing all kinds of power in the world. This position is textually validated in the following excerpt.\u003c/p\u003e\n\u003cp\u003e\"\u003cem\u003ePerejadiq: the name of the powerful spirit in the world\"\u0026nbsp;\u003c/em\u003e(Hopes, Madrah and Karaankng, 1997).\u003c/p\u003e\n\u003cp\u003eThe existence of these ruling spirits reflects the need for a central authority figure in human social structures. Below, the text classifies spirits into the categories of \u003cstrong\u003e\u003cem\u003eNayuq\u003c/em\u003e\u003c/strong\u003e and \u003cstrong\u003e\u003cem\u003eSeniang\u003c/em\u003e\u003c/strong\u003e residing in the heavens. This is expressed in the following quotation from the \u003cem\u003eTempuutn\u003c/em\u003e text.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003e\u003cem\u003e\"Nayuq/Seniang: the name of spirits staying in the sky (holy spirits)”\u0026nbsp;\u003c/em\u003e(Hopes, Madrah and Karaankng, 1997).\u003c/p\u003e\n\u003cp\u003eThis shows that the Dayak Benuaq and Tunjung people believe in the existence of a supreme god, known as \u003cem\u003ePerjadiiq\u003c/em\u003e. \u003cem\u003ePerjadiiq\u003c/em\u003e has a hierarchy of holy spirits or gods (interview, informant, 2022).\u003c/p\u003e\n\u003cp\u003eThe \u003cem\u003eTempuutn\u003c/em\u003e myth functions as a “social charter.” The hierarchical structure of the spirit world is both a reflection and a justification of human social structure (Bourdieu, 1986). This finding is in line with the study of (Nina Queena Hadi Putri et al., 2022) suggesting the existence of a sociological scheme in the \u003cem\u003eLangit Tana\u003c/em\u003e myth. However, this study adds that oral literary texts are the primary instrument that “locks” this hierarchy into collective memory. The continuity of this stratification depends on the oral transmission of the myth to the next generation. The \u003cem\u003eTempuutn\u003c/em\u003e myth also represents such values as divinity, humanity, and justice (Putri, Andayani and Wardani, 2023).\u003c/p\u003e\n\u003cp\u003eThe results indicate that the cosmological narrative in \u003cem\u003eTempuutn\u003c/em\u003e established the foundation for the social stratification of the Dayak Benuaq people. At the top of the cosmological hierarchy stands \u003cem\u003ePerejadiq\u003c/em\u003e, the most powerful spirit in the world (Hopes, Madrah and Karaankng, 1997). Below these are the spirit classifications, such as \u003cem\u003eNayuq\u003c/em\u003e and \u003cem\u003eSeniang\u003c/em\u003e. These spirits are believed to reside in the heavens. These spirits are not simply spiritual entities, but rather moral authorities overseeing human behavior. Each category of spirit requires a dissimilar type of ritual, which can only be facilitated by a specific social class. This creates a societal dependence on elites possessing ritual knowledge. The separation between “holy spirits” in the heavens and entities on the earth creates a sociological analogy between the nobility and the common people. Data from the story excerpts reveal the use of the term \u003cstrong\u003e\u003cem\u003eTataau\u003c/em\u003e\u003c/strong\u003e as a title for noble descendants of high social status.\u003c/p\u003e\n\u003cp\u003e\u003cem\u003e\"Tataau: title of descendants (nobleman)\"\u003c/em\u003e (Hopes, Madrah and Karaankng, 1997).\u003c/p\u003e\n\u003cp\u003eThe quote reveals the use of the term \u003cem\u003eTataau\u003c/em\u003e as a title for noble descendants with high social status. This title is often associated with their close lineage to the early figures in creation myths. In contrast, the term \u003cem\u003eMerentika\u003c/em\u003e refers to ordinary people having no privileges in customary decision-making. Meanwhile, the position of \u003cem\u003eRipatn\u003c/em\u003e (servant) is described as a consequence of customary fines or defeat in war. This classification demonstrates that social stratification has a sacred legitimacy through the \u003cem\u003eTempuutn\u003c/em\u003e narrative. The relations between strata are regulated by \u003cem\u003eAdat Sukat\u003c/em\u003e serving as a measure of social fare or customs.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003e2. Classification of Ritual Abilities as a Power Instrument\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eRituals are the embodiment of myth. When people participate in a ritual, they are participating in a myth (Гасанов, 2021). This classification of abilities is evident in ritual practices, namely leadership divided based on expertise. This expertise refers to someone considered by the community to possess supernatural abilities, namely \u003cstrong\u003e\u003cem\u003ePemeliatn\u003c/em\u003e\u003c/strong\u003e (healing) and \u003cstrong\u003e\u003cem\u003ePenguwara\u003c/em\u003e\u003c/strong\u003e (death). For the Dayak people, \u003cem\u003ePemeliatn\u003c/em\u003e are believed to be able to cure illnesses through healing ceremonies they lead. (Samara, 2009). The \u003cem\u003ePemeliatn\u003c/em\u003e and \u003cem\u003ePengwara\u003c/em\u003e have roles in society and are considered to possess powers ordinary people do not have. This is evident in the following text excerpt:\u003c/p\u003e\n\u003cp\u003e\u003cem\u003e\"Pemeliatn: shaman; Penguwara: warlock (who leads death ceremony)\"\u003c/em\u003e (Hopes, Madrah and Karaankng, 1997).\u003c/p\u003e\n\u003cp\u003eThis power structure is also supported by a traditional system, namely the position of \u003cstrong\u003e\u003cem\u003ePenggawa\u003c/em\u003e\u003c/strong\u003e as an executive implementer:\u003c/p\u003e\n\u003cp\u003e\u003cem\u003e\"Penggawa: mantiq representative, mantiq guardian\"\u003c/em\u003e (Hopes, Madrah and Karaankng, 1997).\u003c/p\u003e\n\u003cp\u003eThis quote demonstrates that Dayak social stratification is not only based on descent (\u003cem\u003eTataau\u003c/em\u003e), but also on the distribution of functional roles in maintaining cosmic balance. In ritual practice, leadership is divided between the \u003cem\u003ePemeliatn\u003c/em\u003e (ritual leader) and the \u003cem\u003ePenguwara\u003c/em\u003e. Both positions require a thorough mastery of \u003cem\u003eTempuutn\u003c/em\u003e texts and archaic poetry. The \u003cem\u003ePenggawa\u003c/em\u003e is described as the representative or \u003cem\u003eMantiiq\u003c/em\u003e guardian (customary leader), presenting a well-organized traditional bureaucracy. A \u003cem\u003eMantiiq\u003c/em\u003e status is validated by their ability to memorize genealogies and ancient rules. These roles create a power dynamic in which access to supernatural knowledge becomes a tool of social control. Not only in Dayak society, but most traditional cultures have a relationship between humans and spirits as well, thus requiring someone with supernatural abilities to establish communication or bonds (Tursun \u003cem\u003eet al.\u003c/em\u003e, 2016).\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003e3. Social Control Mechanism through \u003cem\u003eTapatn\u003c/em\u003e\u003c/strong\u003e \u003cstrong\u003ePhenomenon\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eMyths function as “social charters.” The hierarchical structure of the spirit world is a justification for human social structure (Bourdieu, 1986). The main instrument in maintaining compliance with this structure is the fear of \u003cstrong\u003e\u003cem\u003eTapatn\u003c/em\u003e\u003c/strong\u003e (curse):\u003c/p\u003e\n\u003cp\u003e\u003cem\u003e\"Tapatn: due to violating norms, the result is being cursed in various forms of illness or other disasters\"\u003c/em\u003e (Hopes, Madrah and Karaankng, 1997).\u003c/p\u003e\n\u003cp\u003e\u003cem\u003eMantiiq\u003c/em\u003e controlled the violations. This finding aligns with the research of (Putri, Andayani and Wardani, 2022)indicating the existence of a sociological scheme in the \u003cem\u003eLangit Tana\u003c/em\u003e myth. However, this study adds that oral literary texts are the primary instrument that “locks” this hierarchy through the use of \u003cstrong\u003e\u003cem\u003ePerentangin language\u003c/em\u003e\u003c/strong\u003e:\u003c/p\u003e\n\u003cp\u003e\u003cem\u003e\"Perentangin: poetry containing various meanings (read like poetry)\"\u003c/em\u003e (Hopes, Madrah and Karaankng, 1997).\u003c/p\u003e\n\u003cp\u003eThe community believes that without the guidance of leaders, they will be subject to \u003cem\u003eTapatn\u003c/em\u003e, or curses. The \u003cem\u003eTapatn\u003c/em\u003e phenomenon is a highly feared law enforcement mechanism in the Dayak social system. Violation of norms is considered to disrupt the natural and spiritual balance. If the community violates these norms, these spirits can punish them by sending disease or disaster. (Ile, İnanişlar and Ritüeller, 2015). The community in the region recognize the impact of this violation is in the form of disasters or crop failures. This forces people to obey the \u003cem\u003eMantiiq\u003c/em\u003e's instructions and follow ritual cleansing procedures. The fear of mystical sanctions reinforce the existing stratification structure. The Dayak people believe that besides humans, various spirits live in the world. Folklore passed down through generations confirms the rich mythology of the past. This stems from the significant connection between humans, the world, and the sacred power of the gods and spirits (Milčinski, 2015).\u003c/p\u003e\n\u003cp\u003eThis research identifies substantial challenges to this stratification system in the modern era. The introduction of monotheistic religions begins to erode the absolute authority of the \u003cem\u003eMantiiq.\u003c/em\u003e Many younger generations no longer learn the archaic language of \u003cem\u003eTempuutn\u003c/em\u003e, reducing their access to symbolic capital. Nevertheless, amidst crisis, communities continue to revert to their traditional structures. This demonstrates the “power duality” in which state and customary laws operate side by side. This phenomenon represents a negotiation of identity in the complex cultural transition.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003e4. Client Patron Relation and Power Duality\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eTheoretically, the relationship between humans and spirits in \u003cem\u003eTempuutn\u003c/em\u003e is transactional, reflecting a patron-client pattern. Spirits and humans interact with each other (Chilson and Knecht, 2003). A patron-client relationship is between parties with greater power in a particular area, such as power, material possessions, strength, or other resources. The more powerful party is called the patron, while the weaker party is named the client. Higher spirits act as patrons, while humans make offerings through rituals regulated by\u0026nbsp;\u003cem\u003eAdat Sukat\u003c/em\u003e. Special offerings, prayers, and ceremonies must be performed to create cosmic balance (Kottler, Jon and Keeney, 2004)\u003cbr\u003e\u0026nbsp; \u0026nbsp; \u0026nbsp; \u0026nbsp; \u0026nbsp; \u0026nbsp;\u0026nbsp;This phenomenon demonstrates the existence of a relationship between a patron protecting or assisting a client. The client reciprocates this protection and assistance through loyalty and actions creating a rhythm of dependence, such as sacrifices or offerings. People fear the wrath of spirits and therefore offer sacrifices to ward off disaster. Most indigenous communities practice sacrifice. Humans prefer sacrifice to draw closer to God or communicate with Him (Burnakov, 2016). The offerings granted by Dayak Benuaq people are based on the rules set out in \u003cem\u003eadat sukat.\u003c/em\u003e\u003c/p\u003e\n\u003cp\u003e\u003cem\u003e\"Adat Sukat: measurement, rate, custom\"\u003c/em\u003e (Hopes, Madrah and Karaankng, 1997).\u003c/p\u003e\n\u003cp\u003eThis pattern is replicated in the relationship between the \u003cem\u003eMantiiq\u0026nbsp;\u003c/em\u003eand ordinary people. This integration of sacred and secular values builds the remarkable resilience of Dayak culture. Despite the arrival of modernity and monotheistic religions, communities often revert to traditional structures in moments of crisis to avoid collective disaster. This phenomenon demonstrates a “power duality” in which state and customary laws derived from \u003cem\u003eTempuutn\u003c/em\u003e coexist, forming a complex negotiation of identity.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003eTheoretically, the relationship between humans and spirits in \u003cem\u003eTempuutn\u003c/em\u003e is transactional, reflecting a patron-client pattern. High spirits act as patrons, providing protection, while humans make offerings through rituals. This pattern is replicated in the relationship between the \u003cem\u003eMantiiq\u003c/em\u003e and ordinary people. This discussion strengthens the argument that indigenous religion is a political system regulating the distribution of power (Geertz, 1973). This integration of sacred and secular values builds the extraordinary resilience of Dayak culture.\u003c/p\u003e"},{"header":"Conclusion","content":"\u003cp\u003eThis research concludes that \u003cem\u003eTempuutn\u003c/em\u003e myth in Dayak Benuaq and Tunjung communities is not merely a fictional ancestral narrative, but rather a \u003cb\u003esocial construct\u003c/b\u003e profoundly regulating individual behavior and status. The sociological analysis of literature found that the hierarchical structure of the spirit world both reflects and justifies the real-world social structure of humans. The cosmological hierarchy placing the \u003cem\u003ePerejadiq\u003c/em\u003e as the supreme entity, serves as the foundation for traditional social class divisions, ranging from nobility (\u003cem\u003eTataau\u003c/em\u003e), to commoners (\u003cem\u003eMerentika\u003c/em\u003e), to servants (\u003cem\u003eRipatn\u003c/em\u003e).\u003c/p\u003e \u003cp\u003eFurther research findings emphasize that mastering the ritual knowledge and oral literature serves as a vital \u003cb\u003einstrument of power\u003c/b\u003e or cultural capital. Ritual leaders such as the \u003cem\u003ePemeliatn\u003c/em\u003e and \u003cem\u003ePenguwara\u003c/em\u003e gain social legitimacy and authority to decide legal cases based on analogies from the creation era contained in the \u003cem\u003eTempuutn\u003c/em\u003e. Furthermore, social control mechanisms are maintained through the phenomenon of \u003cem\u003eTapatn\u003c/em\u003e (curses), where fear of mystical sanctions compels people to comply with the existing customary order.\u003c/p\u003e \u003cp\u003eAlthough today\u0026rsquo;s society faces the influence of modernization and monotheistic religions, the \u003cem\u003eTempuutn\u003c/em\u003e myth continues to demonstrate remarkable resilience as a form of \u003cb\u003epower duality\u003c/b\u003e. The integration of sacred values and daily social practices ensures that Dayak cultural identity remains sustainable. As a policy implication, this study recommends the need for formal recognition of the status of customary law in the national judicial system, given that these decisions have beneficial sociological and cosmological roots for the local community.\u003c/p\u003e \u003cp\u003e \u003cb\u003eTHE IMPLICATIONS of\u003c/b\u003e this research highlights the need for formal recognition of the status of customary law within the national judicial system. The government needs to consider that customary decisions have substantial sociological roots. Recommendations for future research include the need for comparative studies between different Dayak groups. Furthermore, research on the digitization of oral literature to preserve cultural capital is urgently needed. Local education policies must begin to integrate the ethical values of Tempuutn.\u003c/p\u003e\n\u003ch3\u003eCONTRIBUTIONS\u003c/h3\u003e\n\u003cp\u003eThe strength of this research lies in the use of primary data in the form of authentic original manuscripts. However, a major limitation lies in its restricted coverage of the Benuaq and Tunjung groups. Furthermore, the influence of globalization on these structural shifts has not been fully explored. These findings provide a solid foundation for understanding the sociology of literature in the context of indigenous Indonesian societies.\u003c/p\u003e \u003cp\u003e \u003cem\u003eTempuutn\u003c/em\u003e constitutes a guideline for Dayak society regulating individual behavior and status. The hierarchy of spirits creates a moral order validating class divisions from \u003cem\u003eMantiiq\u003c/em\u003e to \u003cem\u003eRipatn\u003c/em\u003e. The knowledge of ritual is the key to the circulation of power and the maintenance of social status. Amidst changing times, the adaptation of mythical meanings determines whether these traditional structures will survive. Therefore, protecting oral literature is preservung the social order of the community.\u003c/p\u003e \u003cp\u003e \u003c/p\u003e"},{"header":"Declarations","content":"\u003ch2\u003eAuthor Contribution\u003c/h2\u003e\u003cp\u003e1. NQHP contribution conseptualisation, data curation, methodology, writing manuscript.2. YH contribution project administration3. WGM contribution writing original draft4. YUA contribution writing review and editing5. AR contribution resources6. BS contribution data cuation7.MZ contribution conseptualisation\u003c/p\u003e\u003ch2\u003eAcknowledgement\u003c/h2\u003e\u003cp\u003eThis research was funded by the Faculty of Teacher Training and Education, Mulawarman University. The contents of this publication are entirely the responsibility of the authors and do not necessarily represent the official views of the Department of Education or the university.\u003c/p\u003e"},{"header":"References","content":"\u003col\u003e\n\u003cli\u003eAppadurai, A. (2016) \u0026lsquo;Archive and aspiration\u0026rsquo;, \u003cem\u003eJournal of Social Anthropology\u003c/em\u003e, 24(1), pp. 12\u0026ndash;25. doi: 10.1111/1469-8676.12278.\u003c/li\u003e\n\u003cli\u003eAragon, L. V (2000) \u0026lsquo;Fields of the Lord: Religion and Culture in Indonesia\u0026rsquo;, \u003cem\u003eJournal of Asian Studies\u003c/em\u003e, 59(4), p. 1072. doi: 10.2307/2659288.\u003c/li\u003e\n\u003cli\u003eBazeley, P. and Jackson, K. (2013) \u003cem\u003eQualitative Data Analysis with NVivo\u003c/em\u003e. SAGE Research Methods. doi: 10.4135/9781473957459.\u003c/li\u003e\n\u003cli\u003eBerkes, F. 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(1988) \u0026lsquo;Legal Pluralism\u0026rsquo;, \u003cem\u003eLaw \u0026amp; Society Review\u003c/em\u003e, 22(5), p. 869. doi: 10.2307/3053631.\u003c/li\u003e\n\u003cli\u003eMilčinski, M. (2015) \u0026lsquo;Yin-yang v kitajski mitologiji in vpra\u0026scaron;anje primerjave s slovanskima Belobogom in Černobogom\u0026rsquo;, \u003cem\u003eStudia mythologica Slavica\u003c/em\u003e, 1(0), pp. 281\u0026ndash;288. doi: 10.3986/sms.v1i0.1880.\u003c/li\u003e\n\u003cli\u003eMiles, M. B. and Huberman, A. M. (2014) \u003cem\u003eQualitative data analysis\u003c/em\u003e. Sage Publications Ltd.\u003c/li\u003e\n\u003cli\u003eMiles, M. B., Huberman, A. M. and Saldana, J. (2014) \u003cem\u003eQualitative Data Anlaysis: A Method Sourcebook\u003c/em\u003e. Los Angeles: Sage. Available at: file:///C:/Users/youhe/Downloads/kdoc_o_00042_01.pdf.\u003c/li\u003e\n\u003cli\u003eMorgan, D. (2007) \u003cem\u003eFrom Satan \u0026rsquo; S Crown to the Holy Grail: Emeralds in Myth, Magic, and History\u003c/em\u003e. USA: Praeger.\u003c/li\u003e\n\u003cli\u003eNar, M. Ş. (2014) \u0026lsquo;G\u0026uuml;n\u0026uuml;m\u0026uuml;z Toplumunda Mitler: Anadolu Halk Efsaneleri \u0026Uuml;zerine Genel Bir Değerlendirme\u0026rsquo;, \u003cem\u003eFolklor/Edebiyat\u003c/em\u003e, 20(79), pp. 55\u0026ndash;77.\u003c/li\u003e\n\u003cli\u003ePatton, K. C. (2009) \u003cem\u003eReligion of the Gods: Ritual, Paradox, and Reflexiety\u003c/em\u003e. New Brunswick, New Jersey, and London: Oxford University Press.\u003c/li\u003e\n\u003cli\u003ePutri, N. Q. H., Andayani, A. and Wardani, N. E. (2022) \u0026lsquo;Reliance in Tempuutn Mate Dayak Benuaq and Tunjung: a Study of Folklore\u0026rsquo;. doi: 10.4108/eai.8-12-2021.2322590.\u003c/li\u003e\n\u003cli\u003ePutri, N. Q. H., Andayani, A. and Wardani, N. E. 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(2012) \u003cem\u003eDecolonizing Methodologies\u003c/em\u003e. Zed Books. doi: 10.5040/9781350225282.\u003c/li\u003e\n\u003cli\u003eStrauss, C. L. (1963) \u003cem\u003eStructural Anthropology\u003c/em\u003e. New York: Basic Books.\u003c/li\u003e\n\u003cli\u003eTsing, A. L. (2015) \u003cem\u003eThe Mushroom at the End of the World\u003c/em\u003e. Princeton University Press. doi: 10.1515/9781400873548.\u003c/li\u003e\n\u003cli\u003eTursun, G. \u003cem\u003eet al.\u003c/em\u003e (2016) \u0026lsquo;Shaman Music as State of Mind of the Nomad of the Kazakh\u0026rsquo;, \u003cem\u003eProcedia - Social and Behavioral Sciences\u003c/em\u003e, 217, pp. 643\u0026ndash;651. doi: 10.1016/j.sbspro.2016.02.087.\u003c/li\u003e\n\u003cli\u003eVansina, J. (1985) \u003cem\u003eOral Tradition as History\u003c/em\u003e. America: The University of Winconsin Press. doi: 10.4324/9781315505176-10.\u003c/li\u003e\n\u003cli\u003eWarren, A. and Wellek, R. (2003) \u003cem\u003eTeoria da Literatura e Metodologia dos Estudos Liter\u0026aacute;rios\u003c/em\u003e.\u003c/li\u003e\n\u003cli\u003eWinzeler, R. L. (2018) \u003cem\u003eAnthropology and Religion\u003c/em\u003e. AltaMira Press. doi: 10.1177/0011320412465321.\u003c/li\u003e\n\u003cli\u003eГасанов, Б. (2021) \u0026lsquo;Этиологические заметки : \u0026laquo; История об Иване \u0026raquo;\u0026rsquo;, \u003cem\u003eStudia Mythologica Slavica\u003c/em\u003e, 24, pp. 101\u0026ndash;140. doi: https://doi.org/10.3986/SMS20212407.\u003c/li\u003e\n\u003c/ol\u003e"}],"fulltextSource":"","fullText":"","funders":[],"hasAdminPriorityOnWorkflow":false,"hasManuscriptDocX":true,"hasOptedInToPreprint":true,"hasPassedJournalQc":"","hasAnyPriority":true,"hideJournal":false,"highlight":"","institution":"","isAcceptedByJournal":false,"isAuthorSuppliedPdf":false,"isDeskRejected":"","isHiddenFromSearch":false,"isInQc":false,"isInWorkflow":false,"isPdf":false,"isPdfUpToDate":true,"isWithdrawnOrRetracted":false,"journal":{"display":true,"email":"[email protected]","identity":"humanities-and-social-sciences-communications","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":false,"externalIdentity":"palcomms","sideBox":"Learn more about [Humanities \u0026 Social Sciences Communications](http://www.nature.com/palcomms/)","snPcode":"41599","submissionUrl":"https://submission.springernature.com/new-submission/41599/3","title":"Humanities and Social Sciences Communications","twitterHandle":"","acdcEnabled":true,"dfaEnabled":true,"editorialSystem":"stoa","reportingPortfolio":"Nature AJ","inReviewEnabled":true,"inReviewRevisionsEnabled":false},"keywords":"Tempuutn, Dayak Benuaq, Cosmology, Social Stratification, Oral Literature, Social Culture","lastPublishedDoi":"10.21203/rs.3.rs-9612666/v1","lastPublishedDoiUrl":"https://doi.org/10.21203/rs.3.rs-9612666/v1","license":{"name":"CC BY 4.0","url":"https://creativecommons.org/licenses/by/4.0/"},"manuscriptAbstract":"\u003cp\u003eOral literature in the form of myths is not merely fictional narratives, yet a complex mirror reflecting the social structure and value system of civilization. This study aims to dissect the \u003cem\u003eTempuutn\u003c/em\u003e myth in the Dayak Benuaq and Tunjung communities in East Kalimantan as a cosmological framework legitimizing social stratification and customary power. Using a literary ethnographic approach with Levi-Strauss's structuralism analysis, this research examines how myth narratives are transformed into instruments of social control and class hierarchy legitimacy. The findings show that \u003cem\u003eTempuutn\u003c/em\u003e provides a sociological model replicating the hierarchy of the spirit world into the real social structure, dividing society into the Tataau (nobles), Merentika (common people), and Ripatn (servants) classes. Furthermore, this study reveals that mastery of ritual knowledge and oral literature functions as cultural capital granting authority to customary elites to maintain their social dominance. The mystical sanction phenomenon in the form of \u003cem\u003eTapatn\u003c/em\u003e becomes a crucial mechanism in maintaining community compliance with this power structure. This study concludes that amid modernization currents, the \u003cem\u003eTempuutn\u003c/em\u003e myth remains a vital \"social charter\" in negotiating identity and maintaining cosmic and social harmony in the Dayak community.\u003c/p\u003e","manuscriptTitle":"Cosmological Narrative and Social Stratification: Socio-Cultural Reflection in Tempuutn Myth of the Dayak Benuaq in East Kalimantan","msid":"","msnumber":"","nonDraftVersions":[{"code":1,"date":"2026-05-12 11:23:44","doi":"10.21203/rs.3.rs-9612666/v1","editorialEvents":[{"type":"communityComments","content":0},{"type":"decision","content":"Revision requested","date":"2026-05-15T05:22:46+00:00","index":"","fulltext":""},{"type":"editorAssigned","content":"","date":"2026-05-13T08:18:05+00:00","index":"","fulltext":""},{"type":"checksComplete","content":"","date":"2026-05-11T08:52:00+00:00","index":"","fulltext":""},{"type":"submitted","content":"Humanities and Social Sciences Communications","date":"2026-05-05T00:29:00+00:00","index":"","fulltext":""}],"status":"published","journal":{"display":true,"email":"[email protected]","identity":"humanities-and-social-sciences-communications","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":false,"externalIdentity":"palcomms","sideBox":"Learn more about [Humanities \u0026 Social Sciences Communications](http://www.nature.com/palcomms/)","snPcode":"41599","submissionUrl":"https://submission.springernature.com/new-submission/41599/3","title":"Humanities and Social Sciences Communications","twitterHandle":"","acdcEnabled":true,"dfaEnabled":true,"editorialSystem":"stoa","reportingPortfolio":"Nature AJ","inReviewEnabled":true,"inReviewRevisionsEnabled":false}}],"origin":"","ownerIdentity":"6d1b4460-5f74-40b7-ab11-fcc1101d2445","owner":[],"postedDate":"May 12th, 2026","published":true,"recentEditorialEvents":[{"type":"decision","content":"Revision requested","date":"2026-05-15T05:22:46+00:00","index":"","fulltext":""},{"type":"editorAssigned","content":"","date":"2026-05-13T08:18:05+00:00","index":"","fulltext":""},{"type":"checksComplete","content":"","date":"2026-05-11T08:52:00+00:00","index":"","fulltext":""},{"type":"submitted","content":"Humanities and Social Sciences Communications","date":"2026-05-05T00:29:00+00:00","index":"","fulltext":""}],"rejectedJournal":[],"revision":"","amendment":"","status":"in-revision","subjectAreas":[{"id":68003956,"name":"Social science/Anthropology"},{"id":68003957,"name":"Humanities/Cultural and media studies"},{"id":68003958,"name":"Social science/Cultural and media studies"},{"id":68003959,"name":"Humanities/History"},{"id":68003960,"name":"Social science/History"},{"id":68003961,"name":"Humanities/Literature"},{"id":68003962,"name":"Social science/Sociology"}],"tags":[],"updatedAt":"2026-05-15T05:38:51+00:00","versionOfRecord":[],"versionCreatedAt":"2026-05-12 11:23:44","video":"","vorDoi":"","vorDoiUrl":"","workflowStages":[]},"version":"v1","identity":"rs-9612666","journalConfig":"researchsquare"},"__N_SSP":true},"page":"/article/[identity]/[[...version]]","query":{"redirect":"/article/rs-9612666","identity":"rs-9612666","version":["v1"]},"buildId":"XKTyCvWXoU3ODBz1xrDgd","isFallback":false,"isExperimentalCompile":false,"dynamicIds":[84888],"gssp":true,"scriptLoader":[]}