The Batak Toba Tribe’s Cultural Capital in the Context of Protecting Natural Resources from Environmental Threats

Abstract

Background: The Batak Toba tribe predominantly inhabits the Lake Toba area. Lake Toba and the Batak Toba tribe have a strong, unchangeable connection. The historically valued traditions of the Batak Toba tribe have developed over generations due to their interactions with Lake Toba, although they now face the threat of obsolescence and discord. Ecosystem services and tourism attractions are mostly utilized for economic purposes, lacking regard for local wisdom or cultural significance. Consequently, various degradations and environmental damages are inflicted by human activities and company operations in the Lake Toba area. This study aims to explore and provide the distinct cultural values of the Batak Toba tribe to promote the future sustainability of Lake Toba's ecosystem services, including protection against environmental threats and degradation. Methods: The employed methodology involved literature research and content analysis, augmented with videos obtained from diverse YouTube channels. Findings: The cultural values of the Batak Toba tribe that foster the sustainability of Lake Toba's ecosystem services encompass aek do hangoluan, poda na lima, marsirimpa, mambongoti bagas, and numerous Batak Toba songs pertaining to Lake Toba, including O Tao Toba, Tano Toba, Tao Toba Nauli, HORAS!, and Pulo Samosir. The abundance and diversity of these cultural values are expected to provide knowledge, enhance awareness among future generations of the Batak Toba tribe, and motivate a culture-driven environmental restoration initiative focused on restoring and preserving the ecological services of Lake Toba. Conclusions: The study provides a significant ecological and cultural connection between the Batak Toba tribe and Lake Toba, dating back to the era of their ancestors. Consequently, it shall remain inseparable. Novelty/Originality of this article: The novelty of this research lies in the exploration of Toba Batak cultural values as a local wisdom-based approach to maintaining the sustainability of Lake Toba ecosystem services.

Full text

JSCSR
Journal of Socio-Cultural Sustainability and Resilience
JSCSR 2(2): 130–150
ISSN 3025-0269
Cite This Article:
Lumbanbatu, H. A. (2025). The Toba Batak tribe’s cultural capital in the context of protecting Lake Toba from environmental
threats. Journal of Socio-Cultural Sustainability and Resilience, 2(2), 130-150. https://doi.org/10.61511/jscsr.v2i2.2025.1493
Copyright: © 2025 by the authors. This article is distributed under the terms and conditions of the Creative
Commons Attribution (CC BY) license (https://creativecommons.org/licenses/by/4.0/).
JSCSR. 2025, VOLUME 2, ISSUE 2 https://doi.org/10.61511/jscsr.v2i2.2025.1493
The Toba Batak tribe's cultural capital in the context of
protecting Lake Toba from environmental threats
Herbert Adiputra Lumbanbatu1*
1 School of Environmental Science, Universitas Indonesia, Jakarta, 10430, Indonesia.
*Correspondence: herbertadiputra@gmail.com
Received Date: December 13, 2024 Revised Date: January 13, 2025 Accepted Date: January 31, 2025
ABSTRACT
Background: The Batak Toba tribe predominantly inhabits the Lake Toba area. Lake Toba and the Batak Toba
tribe have a strong, unchangeable connection. The historically valued traditions of the Batak Toba tribe have
developed over generations due to their interactions with Lake Toba, although they now face the threat of
obsolescence and discord. Ecosystem services and tourism attractions are mostly utilized for economic
purposes, lacking regard for local wisdom or cultural significance. Consequently, various degradations and
environmental damages are inflicted by human activities and company operations in the Lake Toba area. This
study aims to explore and provide the distinct cultural values of the Batak Toba tribe to promote the future
sustainability of Lake Toba's ecosystem services, including protection against environmental threats and
degradation. Methods: The employed methodology involved literature research and content analysis,
augmented with videos obtained from diverse YouTube channels. Findings: The cultural values of the Batak
Toba tribe that foster the sustainability of Lake Toba's ecosystem services encompass aek do hangoluan, poda
na lima, marsirimpa, mambongoti bagas, and numerous Batak Toba songs pertaining to Lake Toba, including O
Tao Toba, Tano Toba, Tao Toba Nauli, HORAS!, and Pulo Samosir. The abundance and diversity of these cultural
values are expected to provide knowledge, enhance awareness among future generations of the Batak Toba
tribe, and motivate a culture-driven environmental restoration initiative focused on restoring and preserving
the ecological services of Lake Toba. Conclusions: The study provides a significant ecological and cultural
connection between the Batak Toba tribe and Lake Toba, dating back to the era of their ancestors. Consequently,
it shall remain inseparable. Novelty/Originality of this article: The novelty of this research lies in the
exploration of Toba Batak cultural values as a local wisdom-based approach to maintaining the sustainability of
Lake Toba ecosystem services.
KEYWORDS: batak toba tribe; cultural values; ecological services; lake toba
1. Introduction
Lake Toba, the largest volcanic-tectonic caldera lake in the world, is located in North
Sumatra Province, 100 km in length, 30 km in width, 505 m in depth, 904 meters above sea
level, and within the Bukit Barisan mountain range. Lake Toba symbolizes the heritage and
affluence of the Batak Toba tribe. Lake Toba has been documented since Dutch colonial
period, exemplified by Van der Tuuk's, depiction of Bakkara and Ranfett's depiction of
Silindung valley (Utami & Andalucia, 2021). Lake Toba, formed 74,000 years ago by a
supervolcano eruption, as detailed by Chesner (2012), provides significant geological,
biological, and cultural diversity. Its ecosystem services of Lake Toba provide benefits like
agriculture, fisheries, livestock, raw water, hydroelectric power plants, and the aluminum
industry. The community's relationship with nature and Lake Toba is reflected in its

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carvings, dances, folklore, and ulos. Lake Toba and the way of life of the Batak Toba tribe
have an integrated landscape shaped by their interactions with nature, social relationships,
the built environment, arts and culture, and daily existence.
Fig. 1. Batak Toba tribe in Dutch colonial era 1910-1930
(Utami & Andalucia, 2021)
The Batak Toba tribe views Lake Toba as their life's ideology (Tao Toba Nauli, aek natio,
mual hangoluan), valuing its beauty, clear water, and life-giving significance (Manik &
Astuti, 2019). The reciprocal attitudes and actions of the Batak Toba tribe are associated
with the environmental quality of the Lake Toba area, impacting it positively or negatively
(Napitu et al., 2022). Ecolinguistic research by Sianturi et al. (2020), Simanjuntak (2019),
and Sinaga et al. (2021) proves the language and naming of flora and fauna have strong
interactions, interrelations, and interdependencies with the Lake Toba ecology. The cultural
values of the Batak Toba tribe can coexist with the environmental preservation and
restoration of Lake Toba.
Lake management impacts local communities positively and negatively. The proximity
of residential areas and daily activities increases the likelihood of lake conditions
deteriorating (Tumuyu et al., 2024). During primary school, when we became weary and
thirsty, we would jump into the lake and drink the water. This is due to the pristine and
fresh nature of water, which prevented us from contracting any illness (Simatupang et al.,
2022). However, the lake's quality has deteriorated, affecting the surrounding community's
socioeconomic conditions and leading to dissatisfaction due to deprivation (Simatupang et
al., 2022).
The Batak Toba tribe's traditions and culture reflect their deep respect for the
environment (Siregar et al., 2023). Ulini tao toba taruntung tu parange dohot parsaoran ni
halak Batak Toba na denggang tu tao toba (the protection of Lake Toba is predominantly
reliant on the conduct and interactions of the Batak Toba community with the lake), which
has evolved into the ideological framework for fostering the well-being of the Lake Toba
ecosystem (Napitu et al., 2022). The cultural practices of the Batak Toba tribe will direct
efforts to conserve the Lake Toba ecosystem (Nababan & Sari, 2022). The Batak Toba tribe's
cultural values are expected bolster participation in restoration and alleviate various
threats to Lake Toba ecosystem (Manullang, 2019). The amalgamation of cultural values
help conserve natural resources and maintain homeostasis (Brownson et al., 2024).
This research integrates the theoretical frameworks of traditional ecological
knowledge and cultural ecology. Traditional ecology provides advantages in advocating for
sustainable resource management, building community resilience, and promoting
biodiversity protection (Berkes et al., 2000). Cultural ecology integrates concepts from
ecology and anthropology to provide insights into local adaptations to their environment,
as well as the belief systems, behaviors, and sociocultural systems that arise from people's
interactions with nature (Brownson et al., 2024). We should not view culture and the
environment as separate entities, but rather as mutually influencing each other (Gule &
Surbakti, 2021). Cultural ecology shows that cultural norms, attitudes, and social structures
are inextricably linked to ecological circumstances (Sewu, 2023), allowing for an
investigation of the complex relationships created between humans and nature (Siregar et
al., 2023). Globalization, contemporary life, and the development of Christian theology have
led to a shift in the meaning of the Batak Toba tribe's traditional ecological knowledge and
cultural ecology, causing forgetfulness and disagreement.

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The research focuses on the tourism attractions of Lake Toba, the environmental
significance of the Batak Toba tribe's cultural heritage, the environmental threats facing
Lake Toba, and the acculturation strategies to enhance the sustainability of Lake Toba's
ecosystem services. It explores tourism items, traditional ecology, cultural values, and
environmental degradation from community and company operations. The findings aim to
spark a culture-based environmental restoration movement, raise awareness, and benefit
the younger generation of the Batak Toba tribe, both within and outside the Toba area
2. Methods
Lake Toba is a national tourism destination (DPN) and a UNESCO Global Geopark, as
stated by Presidential Regulation Number 89 of 2024, which specifies the Master Plan for
the National Tourism Destination (RIDPN) Lake Toba for the years 2024–2044. The Lake
Toba area has been drawn at the exact same coordinates as the watersheds and Catchment
Area Treatment (CAT) 2'103000' North Latitude and 98024' East Longitude.
Administratively, it consists of eight regencies in North Sumatra Province: Toba,
Simalungun, Samosir, North Tapanuli, Humbang Hasundutan, Karo, Dairi, and Pakpak
Bharat. To fulfill the study goals, a literature review is used in conjunction with content
analytic approaches. The literature employed a combination of numerous sources, including
(a) the GARUDA database and several international journal publications; (b) YouTube films
on the Batak Toba tribe's cultural riches; and (c) data and information aggregation from
several websites.
Fig. 2. Lake Toba area delineation
(Presidential Regulation Number 89 of 2024)
The selected literature consists of 76 articles, 19 conference papers, and 57 journals.
The keywords from each article were then organized into 9 (nine) themes for simpler
assessment. The total number of videos utilized is 12 (twelve), as detailed below: 9 (nine)
from the Potret YouTube account, 1 (one) from Cultural Preservation Organization for
Region I YouTube account, 1 (one) from the National Geographic Indonesia YouTube
account, and 1 (one) from the Don Seco account. The websites looked into include the Toba
Caldera UNESCO Global Geopark Information Center (https://calderatobageopark.org),
Karo
Dairi
Samosir
Phakphak
Barat
Hubang
Hasundutan
Tapanuli Utara
Toba Samosir
Simalungun

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Lake Toba Authority Executive Agency (https://www.bpodt.id), and the Lake Toba Lovers
Foundation (YPDT-https://danautoba.org).
Table 1. Number and distribution of articles by year and language
Year
Conference Paper
Journal
Total
Indonesian
English
Indonesian
English
2000
-
-
-
1
1
2003
-
-
-
1
1
2012
-
-
-
1
1
2015
-
-
1
-
1
2017
-
1
-
1
2
2018
-
4
1
2
7
2019
2
4
1
1
8
2020
-
2
5
-
7
2021
-
3
6
3
12
2022
-
1
6
5
12
2023
-
1
7
5
13
2024
-
1
3
7
11
Total
2
17
30
27
76
3. Results and Discussion
3.1 Tourism attractions in DPN Lake Toba
Lake Toba tourism stakeholders agree in the RIDPN Lake Toba 2024-2024 to encourage
holistic development. Marsipature Hutanabe's vision for tourism development in DPN Lake
Toba is to ensure that the growth of tourism contributes to the development of the Batak
Toba tribe's home area. Lake Toba, the "Caldera of Kings," symbolizes this area. The image
of Lake Toba tourism development also represents the Batak Toba tribe's cultural elements:
(a) Samosir Island; (b) the boraspati (gecko), symbolizing adaptability; (c) the gorga art,
symbolizing prosperity; and (d) the three bolit, symbolizing colors of the Batak Toba tribe
from DEBATA MULA JADI NABOLON.
Fig. 3. Theme of the DPN Lake Toba area
(Presidential Regulation Number 89 of 2024)
Three bolit represent the Batak Toba tribe's beliefs: white (banua ginjang), which
represents that one should always do good in order to enter heaven; red (banua tongah),
which represents blood and existence on earth; and black (banua toru), which represents
death after life on earth (Siburian, 2022). The DPN Lake Toba is divided into six Key Tourism
Areas (KTA). The Key Tourism (KTA) each with natural, cultural, and man-made tourist
attractions based on geological, biological, and cultural diversity.

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Table 4. Lake Toba KTA delineation
KTA
Sub KTA
District
Regency location
Parapat
Parapat-Ajibata
Girsang Sipangan Bolon
Simalungun
Sibaganding
Girsang Sipangan Bolon
Simalungun
Sibisa
Ajibata
Toba
Simanindo
Tuktuk-Tomok-Ambarita
Simanindo
Samosir
Simanindo
Simanindo
Samosir
Aek Natonang
Simanindo
Samosir
Pangururan
Pangururan
Pangururan
Samosir
Parbaba
Pangururan
Samosir
Huta Namora
Pangururan
Samosir
Balige
Balige
Balige
Toba
Lumban Pea
Balige
Toba
Muara
Muara
Muara
Tapanuli Utara
Baktiraja
Baktiraja
Humbang
Hasundutan
Merek
Tongging
Merek
Karo
(Presidential Regulation Number 89 of 2024)
Table 5. Tourism attractions in DPN Lake Toba
Regency
No
Tourist attraction
Type of tourist
attractions
District
KTA
Nature
Culture
Man-made
Dairi
1
Kodon Palezoic
Basement
√
Silalahi
Sabungan
KTA
Merek
2
Silalahi Volcanic Debris
√
3
Silalahi Renun Caldera
Wall
√
4
Silahisabungan bease
√
5
Sigadap stone
√
6
Silalahi monument
√
Humbang
Hasundutan
7
Bakara-Doloksanggul,
Caldera Sequence
√
Baktiraja
KTA
Muara
8
Bakkara Panoramic
View
√
9
Bakkara-Tipang,
Welded OTT
√
10
Janji waterfall
√
11
Simamora island
√
12
Tombak Sulu-sulu,
Limestone
√
13
King Sisingamangaraja
palace
√
14
Tipang tourism village
√
15
Tombak Hatuanan
√
16
Aek Sipangolu, sacred
water well
√
17
Hariara Tungkot,
archaeological site
√
18
Hundul-hundulan
stone, sacred site
√
19
Sipinsur, Botanical
Garden
√
Paranginan

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20
Sipinsur Information
Kiosk
√
21
Sipinsur, landform
panoramic view
√
22
Tao Silosung, sacred
pool
√
Lintong
Nihuta
Karo
23
Sipiso-piso Volcanic
Cone
√
Merek
KTA
Merek
24
Sipiso-piso waterfall
√
25
Tongging village,
Paleozoic Basement,
caldera wall
√
26
Kodon-kodon Caldera
Wall
√
27
Gajah Bobok mountain
√
28
Sapo Juma
√
29
Sibuatan hill
√
30
Dokkan village,
traditional village
√
31
Simalem Resort,
agrotourism
√
Pakpak
Bharat
32
Mbibulu waterfall
√
Tinada
KTA
Simanindo
33
Lae Una waterfall
√
34
Delleng Sindeka
√
35
Sisingamangaraja XII
fortress
√
Samosir
36
Hoda Stone beach
√
Simanindo
KTA
Simanindo
37
Simanindo Terrace
Sediment
√
38
Lava Desit Ambarita
√
39
Kubah Dasit Tuktuk
√
40
Tomok lake
√
41
Aek Natonang lake
√
42
Sigarattung waterfall
√
43
The Stone Chair of King
Siallagan
√
44
Sipalaka Siallagan
archeological site
√
45
Tomb of King Sidabutar
√
46
Ambarita village
√
47
Tuktuk village
√
48
Tomok village
√
49
Silimalombu Eco-Lodge
√
50
Huta Hotang Desa
√
51
Huta Bolon museum
√
52
Martoba
√
53
Aek Rengat
√
Pangururan
54
Sidihoni lake
√
55
Hutatinggi Landform
Panoramic View
√
56
Hutatinggi Debris Flow
Deposit
√
57
Hutatinggi Lacustrine
Deposit Sequence
√

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58
Hutatinggi Diatomae-
Lacustrin Deposit
√
59
Air Pangururan
√
60
Parbaba beach
√
61
Situngkir beach
√
62
Tandarabun beach
√
63
Lava Dasit Sianjur
Mulamula
√
Sianjur
Mulamula
64
Lava Dasit Batu
Parhorasan
√
65
Siboro Limestone
Volcanic Contact
√
66
Naisogop waterfall
√
67
Sawan stone
√
68
Aek Sipitu Dai, sacred
bath
√
69
Simpang Limbong
Metapebby Mudstone
√
70
Traditional Batak
House
√
71
Hobon stone
√
72
Traditional House Sopo
Guru Tatea Bulan
√
73
Geopark Information
Center
√
74
Tele View Tower
√
Harian
75
Simpang Harian
Welded Olders Toba
Tuff (OTT)
√
76
Simanuk
Hydrothermally
Altered YTT
√
77
Efrata waterfall
√
78
Holbung hill
√
79
Tele Pine Forest
√
Simalungun
80
Parapat, Non & Semi
Welded YTT
√
Girsang
Sipangan
Bolon
KTA
Parapat
81
Patrajasa, Welded YTT
Tilt Blocks
√
82
Monkey Forest
Sibaganding Limestone
√
83
Bung Karno's Exile
House
√
84
Geopark Information
Center (GIC) Parapat
√
85
Aek Nauli elephant
conservation center
√
86
Water Fun Nine,
amusement park
√
87
Muka Air Parapat
Tourism, Free Beach
√
Dolok
Pardamean
88
Tigaras beach
√
89
Simalungun palace
√
Purba
90
Simarjarunjung hill
√

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91
Tanjung Unta
√
Pematang
Sidamanik
92
Haranggaol, Welded
Middle Toba Tuff
(MTT)
√
Haranggao
l Horison
93
Haranggaol Non
Welded YTT
√
94
Haranggaol Welded
Haranggaol Dacitic Tuff
(HDT)
√
95
Haranggaol Andesitic
Lava
√
96
Sigumbagumba beach
√
Tapanuli
Utara
97
Huta Ginjang Plateau-
YTT Hydrothermaly-
alteration, landform
panoramic view
√
Muara
KTA
Muara
98
Tapian Nauli, Non-
welded YTT Plateau
√
99
Tapian Nauli
Breccicated Lava
√
100
Dolok Martumbur,
Mesozoic Meta-
sandstones
√
101
Sibandang, volcanic
cone
√
102
Sibandang-Pardepur
Post-calderic volcanic
formations (Sibandang
village)
√
103
Ulos village, Muara
√
Toba
104
Situmurun waterfall
√
Lumban
Julu
KTA
Parapat
105
Situmurun Uluan Block
√
106
Palezoic Basement
Caldera Wall waterfall
√
107
Jangga Dolok village,
traditional village
√
108
Huta Bagasan,
traditional home
√
109
Eden 100 botanical
garden
√
110
Sigapiton village
√
Ajibata
111
Gibeon hill, 13/5,000
Characters
religious tourism
√
112
Toba Caldera Resort
√
113
Liang Sipege,
Limestone Caldera Wall
√
Balige
KTA
Balige
114
Basiha Stone, Prismatic
Joints, Andesitic Lava
√
115
Lumban Silintong
beach
√
116
Lumban Bulbul Pantai
√

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117
Onan Balerong
traditional market
√
118
Tomb of King
Sisingamangaraja XII
√
119
T.B. Silalahi museum
√
120
Huta Tinggi Parmalim,
religious tourism
√
Laguboti
121
Tarabunga hill
√
Tampahan
122
Meat village, Paleozoic
basement caldera wall
√
Total
74
36
22
Table 6 features videos showcasing the natural beauty of Lake Toba and the strong
social connection between the Batak Toba tribe and its environment. These videos highlight
the tribe's livelihoods, cultural traditions, and efforts to ensure the long-term sustainability
of Lake Toba ecosystem services. The video Balige City of Memories and Stories from North
Tapanuli is an example of the realization of Marsipature Hutanabe. The Megalithic Samosir
Film is an example of the origins and remnants of the Batak Toba tribe's geosite. The video
Panorama Toba Caldera and Geopark Caldera Toba illustrates the formation process and
the natural beauty of Lake Toba. The video "Mardoton” illustrates the community's
connection to Lake Toba's waters as fishermen.
Table 6. Video of the DPN Lake Toba tourist attraction and cultural values of Batak Toba tribe
No
Video title
Video descriptions
Video resource
1
Panorama Toba
Caldera
The Kaldera Toba Nomadic Escape tourism
offers breathtaking scenic beauty.
https://youtu.be/
zYIltvRr0i8?si=1ZZNH5X
aCxU12AXY
2
Geopark Caldera
Toba
Nanda Primadana's testimony explores the
history of the Toba supervolcano eruption,
highlighting its geological, ecological, and
cultural legacy for the Batak Toba people.
https://youtu.be/
lyD7pSQo06g?si=EUHm
WbVBMqokdRAI
3
Stories from
Batak Land –
Bakara
Sisingamangaraja XII, the national hero of
Indonesia, belongs to the Batak Toba
Sinambela clan. Sinambela Village, Bakkara,
has excellent landscapes, making agriculture
a viable income source. The community
maintains partuturan, and the Datu Unggul
Sinambela monument aids in genealogy by
helping people remember their origins and
ancestors.
https://youtu.be/
4EItfAX31cE?si=4wUq3v
PxTmN-CKAP
4
The tallest statue
of Jesus in the
world is located
at Kilau Permai
Hariara Pohan
Hariara Pohan village boasts a 3-century-old
sarcophagus, Sampuran Bala, a sacred
spring, and a flash flood tragedy, while
Siparmahan Village faces challenges in
tourism development.
https://youtu.be/
EHHD4reKTYo?si=Xmdj
HjGS3KOHGLXj
see to
https://youtu.be/
yUtnA4teIVc?si=Ey5iBBQ
R_omuuG5y
5
Explore Samosir
Island | Lake
Toba
Tomok Village and Tuktuk Village offer
tourist attractions, while German citizen
Annette Horchmann Sialagan promotes
environmental sustainability through
ecoenzymes. Widow Tiurma Situmorang
cultivates Batak Toba-specific spices, raising
https://youtu.be/
2cF39wzgjdk?si=5jG_1QJ
GxeXmNFOo

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children independently. Panituan dance
studio preserves and sustains tribe's dances.
6
Simalungun Nada
Movement
Laura Tyas Avionita Sinaga, founder of
Simalungun Home Dancer, has successfully
preserved the Simalungun dance. The
neglected Bolon Simalungun home requires
urgent renovation.
https://youtu.be/
dsdpzho6qnU?si=C7VNA
a3cGU_Odt0t
7
Balige City of
Memories
Balige market (onan) is a local market for
Lake Toba's ecosystem services. Andaliman
pizza is a popular Italian-style Batak dish.
Sarung is a popular souvenir in Balige. Gorga
woodworking uses naturally perished trees
for coffins and Batak houses. Pondok Berata
Dapdad, a guesthouse, offers water tourism
activities like canoeing and swimming.
https://youtu.be/
eEw7eRd4yLg?si=Khikt0
e1nwZgzRiM
8
Stories from
North Tapanuli
Marsipature Hutanabe showcases Batak
Toba people's dedication to their homeland.
Piltik Coffee, Pea Nature, and human-made
products like Bonapasogit Sipaholon guitar,
Martabe Sipaholon peanuts, and Dame Ulos.
https://youtu.be/
A26ANIZPSWs?si=siirLt6
gdlWXIkn4
9
Silalahi Pearl of
Lake Toba
Tongging Village in Merek District, Karo
Regency, boasts the Sipisopiso waterfall and
the Silahisabungan King noble value, Poda
sagu-sagu marlangan, promoting harmony,
love, and peace among descendants.
https://youtu.be/
PGIWmd_SHQo?si=fRvtAw
5gDiWtnMcA
see to
https://youtu.be/
UELZaOuA6CI?si=8ux7Cof
k6OBBcx41
10
Embracing Batak
in Jabu Sihol
Daniel Ompusunggu founded Jabu Sihol, a
resting house that preserves Batak Toba
culture by teaching children script, woven
cloth, and dances, promotes environmental
preservation through waste recycling,
enhances mental well-being through training
and mentorship, and encourages visitors to
share expertise.
https://youtu.be/
nkLfO4gdZys?si=emTJG9P
nZ0WGDK5z
11
Stories from the
Land of Batak-Ulos
Ulos Huta Dame, a village in Silindung,
Tarutung, North Tapanuli Regency, is known
for its Batak Toba ulos weaving industry. The
Huria Kristen Batak Protestan (HKBP) Dame
Church was build by German missionary
Ompu IL Nommensen. Dame Ulos gallery
helps 50 ulos weavers improve their
livelihoods and preserve their cultural
heritage.
https://youtu.be/
LCulhwsK8hA?si=0jo6eN3
P5ApmUOO6
12
Megalithic Samosir
Film
The megalithic sites on Samosir Island also
reveal the origins of the Batak Toba tribe.
https://youtu.be/
5PTYxsrHD3I?si=d_K7A1h
sO3BS_G2O
13
Mardoton, Cultural
Wisdom of Lake
Toba
Mardoton, a traditional fishing method in
Lake Toba, is thriving in Tuktuk Siadong,
Samosir Regency, despite water contaminants
causing its decline.
https://youtu.be/
__g7Pd0oTsE?si=ewu8bDU
Fl7MJgmhv

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14
Heart of Toba
Official Movie
The video features a kayaker exploring Lake
Toba, searching for the Batak Toba paddle
artifact (solu), and visiting cultural and
historical sites along its shores. Viewers who
watch this video can experience the beauty of
Lake Toba via the waterway.
https://youtu.be/EWInoV
B70WE?si=nnmy7kTTPcP
gUXwG
3.2 Cultural heritages of the Batak Toba tribe demonstrate environmental value
The Batak Toba tribe is renowned for its rich culture, rituals, and kinship. The Batak
Toba tribe focusing on Marga (clans), dongan sabutuha (born from the same womb), and
partuturan (genealogy between clans). Their culture promotes social interactions, respect,
and harmony in managing natural resources in Lake Toba, contributing to the sustainability
of community life and environmental benefits (Napitu et al., 2022).
First, Aek do Hangoluan emphasizes the importance of protecting Lake Toba's water, as
it is considered a life-source and destroying it is punishable by the "lake's lord" (Simatupang
et al., 2022). The interconnected nature of land (tano), plants (suan-suanan), and water
(aek) symbolizes the Batak Toba community's relationship with the lake and their wise
treatment of nature (Napitu et al., 2022). The trait of mongkus (greed) will lead to disaster.
Second, Poda na lima (five cleanliness maxims) is a local wisdom passed down through
centuries, guiding individuals to live a clean, healthy physical, and spiritual life (Sibarani et
al., 2021). It benefits personal health and the environment. In Batak Toba culture, Poda
(mandate and advise) represents interactions between humans and God, one another, and
the environment. It emphasizes wise use of the planet and its resources wisely and
prudently (Nababan & Sari, 2022). Poda na lima examples as follow (Sibarani et al., 2021;
Napitu et al., 2022): (a) Paias roham refers to cleansing the soul, mind, feelings, and heart.
For instance, the phrase "marbahul bahul nabolon, jala marlambok ni roha" refers to being
generous and always patient. (b) Paias pamatangmu involves maintaining physical fitness
by washing hands and clothes. Example: usa tanganmu (wash your hands, clean your
hands). (c) Paias paheanmu means clean your clothes. Example: paias abitmu (washing your
clothes). (d) Paias bagasmu parabitanmu involves cleaning the house and environment.
Example: sapu jabum (sweep the yard; sweep your house). (e) Paias alamananmu involves
cleaning the environment. For instance, papungu angka plastic dohot harotas na di jolo
jabum (gather all the plastic and paper from your yard) or baen parapian asa gabe tarutaru
angka sampah (make a compost pile to reduce waste). Poda na lima is a guideline for Batak
Toba community to maintain their physical and non-physical environment, promoting
active participation in activities and environmental preservation (Napitu, et al., 2022). Poda
na lima deal with personal health, ensuring that everyone is clean and healthy physically,
behaviorally, and intellectually. Poda na lima may be practiced more broadly because it is
relevant and simple to use.
Third, Marsirimpa a Batak Toba tribe cultural treasure, symbolizes unity,
synchronization, and togetherness. It promotes social cooperation through solidarity and
harmony, similar to other cooperative practices like masiurupan, rampak mangula,
marsisolisoli, and masitungkol-tungkolan. Implementation of marsirimpa involves working
in turns and promoting mutual support, as per Sibarani (2018): (a) marsiadapari or
marsialapari refers to the practice of working together in the agricultural fields alternately;
(b) marhobas means working together in traditional ceremonies; (c) marjule-jule refers to
giving assistance, such as money or rice, to a village resident durin g a traditional ceremony;
(d) mangindahani refers to the practice of providing cooked rice to village residents who
participate in a traditional ceremony; (e) manumpahi is the act of voluntarily giving money
to the person who invites you to attend a traditional ceremony; (f) mangulosi refers to the
act of giving traditional ulos cloth in the Batak Toba tradition; (g) mamboan sipir ni tondi is
known as giving rice to help finance a traditional ceremony; (h) margugu means raising
funds for community needs; (i) mangalelang refers to the process of raising funds for the
purpose of building public facilities for residents, such as places of worship; (j) means

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helping residents in need; (k) marsipature hutana refers to the process masiurupan of
returning migrants to their hometown; (l) pauli dalan, pauli mual, and pauli bondar mean
together improving public facilities. We can use Marsirimpa as a cohesive, simultaneous,
and collective community service activity to restore, maintain, and preserve the
environmental sustainability of Lake Toba. Therefore, it is beneficial to jointly protect Lake
Toba from environmental threats and degradation, as well as to help improve the economy
and welfare of the Batak Toba community.
Fig. 5. Poda na lima with Batak Toba script
Fourth, Martutu aek is a traditional ritual in Batak Toba that emphasizes the connection
between humans and nature, particularly water. It highlights the importance of water as a
purification element and a symbol of life. Martutu aek highlights the Batak Toba
community's deep appreciation for nature as a part of God's creation (Manalu, 2024).
Martutu aek teaches about the importance of the source of human life—that everything on
earth is water (Nababan & Sari, 2022). Fifth, Mambongoti Bagas is a traditional practice in
Pematang Siantar, involving special ceremonies and rituals. It embodies values of mutual
cooperation, respect for ancestors, and reverence for nature, serving as a symbol of unity
between humans and nature, guiding daily life (Sitompul & Dora, 2024).
Sixth, Manggotil eme is an indigenous practice in Sigapiton Village, Ajibata District,
Toba Samosir Regency, involving rice harvesting. It emphasizes mutual cooperation,
diligent effort, commitment, and gratitude for blessings from God, highlighting the
importance of avoiding errors in human actions for positive outcomes (Limbong et al.,
2021). Seventh, local wisdom bohi ni huta-dalan, bohi ni jabu-alaman means how important
it is to maintain cleanliness for the Batak Toba community, both environmental cleanliness
and the cleanliness of the house itself (Siagian et al., 2018). Eight, Mangallang babi ambat
and Mangelek habonaran are ceremonies for preventing natural disasters and providing
relief after calamities. Solu Bolon sends young people across Lake Toba for education or
employment, accompanied by gondang music, showcasing the interaction between
humanity and the Lake Toba ecosystem (Pardosi et al., 2024).
Ninth, the legend of the Sulu-Sulu spear may be found at Bakkara Valley, Marbun Tonga
Marbun Dolok Village, Baktiraja District, and Humbang Hasundutan Regency. This hamlet
is thought to be the birthplace of King Sisingamangaraja I. The Legend of Sulu-Sulu spear
has ecological ideals, such as (a) respecting nature; (b) living in harmony with nature; (c)

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carefully exploiting natural resources; (e) designating places as an identity and interaction
of culture, nature, and environment; and (f) nature as a spiritual channel. Nature is more
than simply an item or physical surroundings; it is an entity with spiritual and moral force
(Latifah et al., 2022).
Tenth, the legend of the Sulu-Sulu spear, located in Bakkara Valley, Marbun Tonga
Marbun Dolok Village, Baktiraja District, and Humbang Hasundutan Regency, is believed to
be the birthplace of King Sisingamangaraja I. It promotes ecological ideals, such as (a)
respecting nature; (b) living in harmony with nature; (c) carefully exploiting natural
resources; (e) designating places as an identity and interaction of culture, nature, and
environment; and (f) nature as a spiritual channel. Nature is more than simply an item or
physical surroundings; it is an entity with spiritual and moral force (Latifah et al., 2022).
Eleventh, The Jabi-jabi folktale communicates a lesson to decrease tree-cutting
operations since trees are tools for human and environmental peace. The Harbangan
message is that trees, water, and humanity are interdependent and must be conserved. Aek
sitapangi communicates the notion that water is a vital resource for people and other biota.
Aek baringin conveys the concept of conserving water as a source of life. Mual sitonggi-
tonggi conveys the idea that water is a vital resource that must be protected for future
generations. The Batak Toba folktale helps to maintain the Lake Toba ecosystems.
Twelfth, The Bolon house, a traditional Batak Toba dwelling, promotes sustainability
and environmental stewardship through architectural principles like respect for people and
site, low impact, high family contact, and comfort (Ongkojoyo & Santoso, 2023). It also holds
symbolic significance based on Batak tribe beliefs: banua ginjang, banua tongah, and banua
toru. Thirteenth, song lyrics are a form of written communication that express the creator's
thoughts and emotions. Nahum Situmorang's song, O Tao Toba, celebrates Lake Toba's
beauty. In 2022, MAXIMA and Michael Hutagaol rewrote and performed the song, creating
an immersive experience.
Angka dolok na timbo
do manghaliangi ho
o tao toba na uli
tapianmu na tio i tongtong
di bahen ho dalan lao tu pulomi
every high hill
surrounds you
oh beautiful Lake Toba
your clear waters
you always make as a way to invite people
O tao toba
raja ni sude na tao
tao na samurung na lumobi ulimi
molo huida rupami sian na dao
tudos tu intan do denggan jala uli
O Lake Toba
King of all lakes
You are so beautiful, your beauty surpasses all
others
When I see your face from afar
Like a beautiful diamond
barita ni hinaulim di tano on
umpama ni hinajogim di portibi on
mambahen masihol saluhut ni nasa bangso
mamereng ho o ta... o toba na uli..
The news of your beauty in this place
Has been heard in all corners of the world
Making all nations always long
To see you, oh beautiful Lake Toba
S. Dis Sitompul's 1990 song Tano Toba, rearranged by Adventis Dear, was sung by Tabita
Sipahutar in 2024, highlighting the abundance of rice in Lake Toba.
tano toba tano namartua
tarbarita tarbarita tu bariba
tano toba tano namartua eme gok
sahali pe mangula dainang
martaon marbulan butong mangan da amang
Toba land, the fortunate land
Famous, renowned across the sea
Toba land, the fortunate land, rice is abundant
Only once did mother plow
For years, for months, your father ate well
Lake Toba is praised in various songs, including Tao Toba Nauli (2018) by Wervin
Panggabean, Pulo Samosir (1950) by Nahum Situmorang, Memori Tao Toba by Jonar
Situmorang, HORAS! (2023) by Dorman Manik, and Bagas Pei Danau Toba (2022) by Ranto

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Purba. The song Danau Toba (2022), popularized by Tongam Sirait and Friends, expresses
a sad lament (andung-andung) about the lake's condition, with lyrics describing the
disappearance of birds, mountains, trees, and the lake's water, which has now become
murky. Tongam Sirat composed Tapature Ma Hutanta to encourage the Batak Toba
community worldwide to rebuild their hometown while simultaneously addressing the
environmental damage to Lake Toba.
We should instill in the Batak Toba community the importance of living peacefully and
caring for Lake Toba. There is an inextricable link between the Batak people and Lake Toba.
Dang tarsirang halak Batak dohot Tao Toba (Lake Toba cannot exist without the Batak
people). The Batak Toba tribe will always rely on, interact with, and integrate Lake Toba
into their generational social and cultural structure.
3.3 Destruction of the environment endangers Lake Toba
Since the Bali Agreement of 2009, efforts to protect Lake Toba from pollution and
environmental damage have been undertaken, while the impact of these restoration efforts
has not yet shown significance (Simatupang et al., 2022). The Bali Agreement was followed
by 12 integrated action plans for Lake Toba management, signed by the Governor and 7
mayors from the Lake Toba region in 2016. However, the importance of the Batak Toba
tribe's cultural acculturation for environmental restoration and lake protection is ignored.
Actions and policies are largely top-down and government-centric.
Lake Toba, a popular destination for tourism and economic activities, has been harmed
by pollution from domestic activities like company operations, livestock farming,
agriculture, fisheries, forestry management, and waste from homes (Napitu et al., 2022),
and has even been criticized as the world’s giant landfill for trash and waste. Lake Toba is
no longer valued; instead, it is viewed only as a resource for the local community and
company operations (Pasaribu et al., 2022).The following environmental degradation poses
a threat to Lake Toba:
First, eutrophication due to fish pellet disposal. Eutrophication, caused by pellet
dumping from floating net cage (KJA) operations, leads to high nitrogen and phosphorus
levels, reducing phytoplankton diversity in Lake Toba (Hutajulu & Harahap, 2023). Organic
waste and feces from pellet consumption will accumulate at the bottom of the lake. The
community is now struggling to obtain clean water for daily needs due to water pollution
from eutrophication.
Second, the water quality is declining and does not meet the quality standards.
Research on water pollution by Silaen (2022) found that Lake Toba's water quality is poor
and moderately contaminated. The closer you get to the fish cages, the more the water
changes color, smells and tastes like fish, and has a fishy stench. Numerous additional
studies, such as those by Damayanti et al. (2022), Lukman et al. (2019), Harianja et al.
(2019), Silaban & Silalahi (2021), and Fukushima et al. (2023), conclude Lake Toba's water
quality is polluted, which is undeniable. The water quality of Lake Toba in Toba Samosir
Regency is not suitable for raw water and water tourism (Garno et al., 2020).
Third, loating Net Cages (KJA) for freshwater aquaculture. KJA has been present in Lake
Toba since around 1986; in Haranggaol Village, Simalungun Regency, it is overseen by 335
farmers, whereas in Silima Lombu Village, Samosir Regency, it encompasses approximately
one hectare. Statistics from the Livestock Feed Corporations Association for 2020 indicate
that the community manages 30 hectares of KJA, while companies maintain 16.5 hectares
of KJA (Pardosi, 2024). KJA is typically produced from cobalt drums or repurposed barrels,
which contaminate the lake water (Hutajulu & Harahap, 2023).
KJA is causing a decline in Lake Toba's water quality (Manik & Astuti, 2019; Ardiani et
al., 2023), affecting fish species that are nearing extinction, such as the Batak fish (ihan batak
and pora-pora) (Hutajulu & Harahap, 2023). Water hyacinth proliferation in lake
ecosystems also contributes to water pollution, affecting raw water sources (Ardiani et al.,
2023; Hutajulu & Harahap, 2023). The water becomes murky, taking on a hue of algae and
filth, jeopardizing the source of raw water for residential areas (Gultom, 2023). KJA leads to

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abiotic depletion and toxicity due to farmers utilizing rusty drums, discarded oil containers,
and nets containing carbon components (Fatimah et al., 2023). The government's repeated
promises to achieve a zero KJA The restoration of Lake Toba's clarity has not yielded any
tangible results thus far. Despite numerous conversations about rescue, no action has taken
place. Implementing current programs is adequate. The community has long desired
comprehensive lake management, particularly as coastal inhabitants continue to rely on
lake water for drinking and other everyday requirements (statement from Renward
Sianturi, a resident on the shores of Lake Toba, Untemungkur Village, Muara District in
Simatupang et al., 2022).
Fourth, forest fire, walhi North Sumatra reports yearly forest fires near Lake Toba.
There were forest fires reported in 2023. Fires broke out in 2024 in the protected forest of
Siarubung, Dolok Sijonaha, Sipitu Dai Village, Sianjur Mulamula District, Samosir Regency,
causing biodiversity loss, habitat devastation, and land degradation (Walhi North Sumatera,
2024). Fifth, the activity of C company involves cutting down trees to produce pulp and
paper. Company C, which changed its name to Company D, is causing damage by deforesting
the area around Lake Toba. The Ministry of Forestry granted a business license to Company
C in 1984 to exploit 86 thousand hectares of pine forest, which then increased to 150
thousand hectares in 1986. The impact on the people of Porsea includes the inhalation of a
foul smell, damage to agriculture due to water, air pollution, and skin itching. The company's
waste is dumped along the flow of the Asahan River, making it difficult for the community
to obtain a source of raw water for daily needs. The trees that have been cut down are
replaced with eucalyptus, which is water-hungry. Rainfall has become infrequent; the
catchment area has diminished and deteriorated, causing the lake's water level to decrease.
The risk of landslides and flash floods at any time when heavy rain falls has become a fear
for the local residents because the upstream forest has been damaged (YPDTa, 2021;
YPDTb, 2021). Unsustainable corporate business practices and capitalism have resulted in
the exploitation of natural resources and environmental harm, destroying the Tapanuli
forest and ecosystem (Pasaribu et al., 2022).
The village of Bulu Silape, located in the Pardomuan, Silaen District, Toba Regency, was
become a "ghost village" after its residents abandoned it following torrential rain on the
night of November 25, 1989. This deluge triggered a sudden landslide on Dolok Tampean
hill, leading to 13 fatalities, the demise of pigs and buffalo, and extensive damage to 55
hectares of rice fields (YPDTc, 2021). Company D’s presence was undermining social
relations within the village, to the point where no longer feel united as brothers (dang
mardomu akka na marhaha maranggi di huta alani D on). The residents have petitioned the
Tapanuli Utara Regional People's Representative Council and the Tapanuli Utara Regent for
the closure of Company D but have not received a satisfactory response. One of the
residents, Nai Togu (Mrs. T), delivered a hopeful speech in front of the Tapanuli Utara
Regent's office.
“Mandok mauliate do hami tu Mr NN, ala boi hami ro tuson. Di dok amang, asa hu catat
hami nomor ni amang asa boi hita muse pajumpang manghatai di rumah dinas. Alai
amang, piga hali huhubungi hami nomor na dilehon ni staf ni amang tu hami, dang hea
diangkat amang. Ingkon di aksi on ma hape hita pajumpang amang. Turun ma amang,
bege amang hami di son, lehon amang ma rekomendasi asa ditutup D dohot dipaulak
tano nami”
(we are very thankful to Mr. NN, who has been our leader. We should take note of your
number so that we may meet and talk at the official house. But, Sir, we have frequently
called the number provided to us by your personnel, but it has never been answered. If the
action is taken, we shall meet, Sir. Get down, Sir. We are here, hear us. Please give
instruction that D company must be closed therefore we can return to our home land
(YPDTd, 2021).
Sixth, over consumption of water by E company for processing aluminum. Company E's
aluminum processing activities have led to a decrease in Lake Toba's water depth, with a

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decrease of 5 meters from 1984 to 1996 and another 2-3 meters from 2015-2018 (Napitu,
et al., 2022). Seventh, pig farming waste. Company F, operating in 1995, manages a pig farm
in Purba District, Simalungun Regency, discharging roughly 1,200 tons of pig manure daily
into Lake Toba via the Silali River (Napitu et al., 2022). Eigth, red devil fish invasion
(Amphilophus citrinellus). Native to Nicaragua and Costa Rica, Indonesia has bred the red
devil fish, also known as oscar fish, red flowerhorn, and nonong. It is a predator, greedy, and
disruptive, causing ecological problems in inland waters since the 1990s (Umar et al., 2015),
not only in Lake Toba but also in Jatiluhur Reservoir, Cirata, Saguling, Darma, Wadas
Lintang, Kedung Ombo, Sermo, Lake Batur, and Sentani. The red devil fish is suspected of
having been released carelessly by the local community. The released red devil fish have
preyed on endemic fish in Lake Toba (Lumbanraja & Nasution, 2024). The catch is no longer
abundant; the red devil fish eats the eggs of fish that are native to Lake Toba, such as tilapia
and pora-pora fish. The red devil fish, when caught, has no market value. If not addressed
immediately, Lake Toba will gradually be inhabited by this predatory fish. The Indonesian
Fishermen's Association of Lake Toba hopes that the local government and the North
Sumatra Provincial Government will monitor the fish stocking in the lake. So far, there have
been no regulations or oversight, allowing anyone to freely release fish.
(a) (b)
Fig. 6. Red devil fish
((a) https://www.radiodelfm.co.id; (b) https://www.rri.co.id)
3.4 The strategies of acculturation and internalization of Batak Toba cultural heritages
contribute to the sustainability of Lake Toba ecosystem services
The Batak Toba community's cultural values significantly impact the sustainability of
Lake Toba's ecosystem services. Traditional ecological wisdom and cultural ecology are
seen as viable paths for community survival and will influence the community to preserve
the Lake Toba area (Nababan & Sari, 2022). The achievement of the Batak Toba tribe's
ancestors in maintaining the natural ecosystem of Lake Toba, which produced descendants
known as pomparan, should guide future life. Revitalizing cultural values in the
contemporary context that align with environmental preservation will help the future
young generation understand and participate.
The theological cultural approach will aim to encourage understanding and foster the
Batak Toba tribe's responsibilities towards nature, based in Christian religious doctrine.
Huria Kristen Batak Protestan (HKBP), the largest congregation of the Batak Toba ethnic
community in the Lake Toba region and Indonesia, is promoting environmental awareness
and eco-friendly practices. The ecological spirituality promoted by the church can foster a
collective effort within the congregation to adopt environmentally sustainable practices
(Simangunsong et al., 2024). The Batak Toba community's solidarity with nature is
significant and valuable. The Batak Toba community's eco-theocentric ethics encompass
living harmoniously with nature, managing it fairly, and exercising self-control to prevent
irresponsible exploitation (Gule & Surbakti, 2021).
The Batak Toba tribal community's kinship is extremely strong, manifesting itself
through clan connections (parsadaan or punguan). Every clan of the Batak Toba tribe, no
matter where they are, will undoubtedly be coordinated under a parsadaan or punguan,

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complete with a legal document and bylaws. The members' engagement and activities in the
parsadaan or punguan are often positive, as seen by mutual support during crises or
misfortunes, births, weddings, or deaths. Although somebody in a clan occupies an honorary
position, the concepts of equality and unity must be strictly followed. Strong and positive
social and cultural relationships may be realized by imparting compassion and affection for
the environment and Lake Toba's future, including restoring present environmental
degradation.
4. Conclusions
The study provides a significant ecological and cultural connection between the Batak
Toba tribe and Lake Toba, tracing back to their ancestral lineage. Their connection is thus
unbreakable. The Batak Toba tribe's initiatives to protect Lake Toba's ecological services
will significantly influence their existence, historical narrative, present condition, and
future prospects. Failing to avert detrimental actions against Lake Toba, particularly in
shielding it from destructive corporate practices, may exacerbate the risk of catastrophic
occurrences and jeopardize the preservation of the Batak Toba community. The restoration
of the Batak Toba tribe's cultural heritage in contemporary contexts will advantage the
younger generation, enabling them to engage in protecting their culture while
simultaneously sustaining Lake Toba's ecological services.
The limitation of this research lies in accurately assessing the younger Batak Toba
generation's understanding of protecting and preserving Lake Toba. Additional research is
necessary to better understand their sentiments, motivations, and levels of knowledge. The
Batak Toba community, various synods, and clans (marga) should consider eco-theocentric
ethics as a step forward in their acculturation process. For this eco-theocentric approach to
be effective, comprehensive communication is essential. Parsadaan or punguan might align
their spiritual beliefs with the preservation of the environment by embracing eco-
theocentric principles.
This research should not neglect or debate the rich cultural values of the Batak Toba
tribe, passed down from predecessors, which are critical to the sustainable future of the
Tano Toba (land of Toba) and Tao Toba (Lake Toba). In keeping with the guiding principles
of equality and solidarity, the very strong social and kinship bonds that prevail today have
transformed into a social capital that can expand not only through mutual help, but also by
recovering environmental damage and developing Toba land in line with the values of
Marsipature Hutanabe and Marsirimpa. Tao Toba, tao na uli, mansai arga do i, ingkon jagaon
ta do i. Asa rap ma hitta paiashon tao toba i. Tao toba, tao na uli on mamboan hahipason
dohot si parngoluon tu hita (We must preserve Lake Toba, a magnificent and valuable lake.
Let us collaborate to restore and safeguard Lake Toba. Lake Toba grants blessings and life
to all of us).
Acknowledgement
The author expresses gratitude to the School of Environmental Science, Universitas
Indonesia. The author also thank Herdis Herdiansyah for his continuous support.
Author Contribution
Conceptualization, H.A.LB; Methodology, H.A.LB; Validation, H.A.LB; Data Curation, H.A.LB;
Writing-Original Draft Preparation, H.A.LB; Writing-Review & Editing, H.A.LB; Visualization,
H.A.LB; Supervision, HH.
Funding
This research received no external funding.
Ethical Review Board Statement
Not available.

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Informed Consent Statement
Not available.
Data Availability Statement
Not available.
Conflicts of Interest
The authors declare no conflict of interest.
Open Access
©2025. The author(s). This article is licensed under a Creative Commons Attribution 4.0
International License, which permits use, sharing, adaptation, distribution and reproduction
in any medium or format, as long as you give appropriate credit to the original author(s) and
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Biographies of Author
Herbert Adiputra Lumbanbatu, School of Environmental Science, Universitas Indonesia,
Jakarta, 10430, Indonesia.
▪ Email: herbertadiputra@gmail.com
▪ ORCID: N/A
▪ Web of Science ResearcherID: N/A
▪ Scopus Author ID: N/A
▪ Homepage: N/A