The Recalled of Disaster Memory on Sebesi Island: A

Historical Perspective

Devi Riskianingrum

, Yuda B. Tangkilisan

, Herry Yogaswara

and Bondan Kanumoyoso

Department of History, Faculty of Humanities, University of Indonesia, Indonesia

Research Centre for Demography, Indonesian Institute of Sciences, Indonesia

Keywords: Memory, Disaster, Micro History, Tsunami, Mt. Anak Krakatau, Sebesi Island.

Abstract: Memories of disaster have its own uniqueness on humankind. These memories tend to be short of duration.

From the victim's perspective, the memory of the disaster may remain alive, but it will be gradually fading

away. The same case occurred to the inhabitants of Sebesi Island. History records that this island underwent

destruction due to the tsunami triggered by the eruption of Mt. Krakatau in 1883. A period of 138 years seems

to efface the memory of this catastrophic disaster. Again In 2018, a tsunami struck the Island due to volcano

flank collapse caused by a continuous eruption of Mt. Anak Krakatau. The article uses microhistory approach

with archival study and oral history to analyse several individual experiences in which memory of disaster

recalled among the Sebesians after the 2018 Tsunami. The results point out that the 2018 tsunami had a

significant impact in recalling the memory of disaster on Sebesians. The recalled of disaster memory build

the awareness of disaster to the Sebesians in facing future hazards. This is in line with the aim of our

government in succeeding the Sustainable Development Goals, principally point 11, as initiating a strength

community to establish a sustainable settlement.

1 INTRODUCTION

On 22 December 2018, around 21:27 (Western

Indonesian Time), the areas along the coastline of

South Lampung, Pandeglang, and Tanjung Lesung

were hit by tsunami. It was unpreceded by massive

earthquake as previously occurred in Aceh and Palu.

The casualties caused by tsunami in Sunda Strait were

as many as 437 lives. As the consequence of the

absence of the earthquake, the vagueness of disaster

news was spread around. Meteorology Climatology

and Geophysics Council or BMKG – as governmental

institution in charge of weather forecast – had the

opportunity to announce that it was not tsunami but

more like tidal waves phenomenon during full moon.

An hour after the occurrence, BMKG annulled the

news broadcasted in their official page and confirmed

that it was a tsunami (Tsunami Selat Sunda: Korban

Tewas 430 Orang, Krakatau Jadi ‘Siaga’, Hujan Abu

Di Beberapa Tempat, 2018).

To explore this incident, BMKG coordinated with

the Volcanology and Geological Disaster Mitigation

Center or PVMBG and Geological Agency of The

Ministry of Energy and Mineral Resources or ESDM.

PVMBG detected that there was an increase in the

eruption of Mount Anak Krakatau since Friday, 21

December 2018 with its explosion up to738 meters in

height. Anak Krakatau’s status was then declared as

alert. Climatologically, BMKG also monitored the

potential high tide on 22

December 2018 and gave the

warning to the community. The intensive eruption

activity, unwittingly, triggered flank collapse, then

the landslide on the slop of Anak Krakatau. Based on

the research, as wide as 64 acres of the slope at the

south-western side incurred the landslide on Saturday

at 20:56 Indonesian Western Time (Zengefinnen et

al., 2020). The soil debris fallen into the sea triggered

the tsunami as high as 10 meters from the area of

Sebesi Island to the coastline of East Lampung, as

well as four to five metres on the coastline of

Pandeglang and Tanjung Lesung (BMKG Paparkan

Kronologi Tsunami Selat Sunda, 2018).

Sebesi Island is only 20 kilometres away from

Anak Krakatau, making it the first island to be hit by

tsunami. This disaster uniquely only took one victim,

that

was the child of seasonal worker who resided on

Sebesi Island. This five-year-old kid was hit by the

wave after abruptly releasing from the parent’s grasp

(Hayun, personal communication, 3 August 2019).

Nonetheless, several areas in this island were also

Riskianingrum, D., Tangkilisan, Y., Yogaswara, H. and Kanumoyoso, B.

The Recalled of Disaster Memory on Sebesi Island: A Historical Perspective.

DOI: 10.5220/0010755900003112

In Proceedings of the 1st International Conference on Emerging Issues in Humanity Studies and Social Sciences (ICE-HUMS 2021), pages 607-619

ISBN: 978-989-758-604-0

607

devastated, particularly Dusun Regahan Lada with its

50 houses, were swept away by tsunami. The isolated

condition and geographical location which are close

to the disaster source, Mount Anak Krakatau, had

caused the panic in approximately 2700 residents of

Sebesi and triggered the evacuation waves from

Sebesi Island to Kalianda, South Lampung. With the

governmental assistance through TNI-AL, around

1500 residents were evacuated to a multipurpose

building in Kalianda, South Lampung. However,

there were still 50 families who chose to stay in the

island to safeguard the properties and the belief that

Anak Krakatau would get better eventually (BMKG

Paparkan Kronologi Tsunami Selat Sunda, 2018).

The tsunami disaster of Sunda Strait in 2018 has

opened public and government’s minds that there are

Indonesian dwelling around small islands along the

entire archipelago where they must deal with a

disaster risk, one of which is Sebesi Island. Its width,

which is less than 3000 acres, cause this island

categorized as small island. A significant factor that

distinguishes an island with the mainland is its

characteristic; its smallness, and its remoteness,

hence it generated vulnerability toward natural

hazards (Lewis, 2009).

The presence of Anak Krakatau in their

neighbourhood has extended the list of disaster risks

on Sebesi Island. Born in 1930, Anak Krakatau is one

of the 129 active volcanoes type A or the most active

volcano (Mulyanto, 2013). As a highly active

volcano, Anak Krakatau keeps growing. The growth

of this mountain is commonly four meters high per

year. Each year, since its birth until 2005, it kept

erupting at least 80 times in the form of explosive or

effusive eruption. With the interval between one to

eight years, Anak Krakatau could erupt as many as

one to six times annually. In 1993 and 2001, it was

recorded to erupt almost every day (Sutawidjaya,

2006). This confirmed that Sebesi Island is disaster

prone area, not only due to its characteristics as a

small island, but also because of its surrounding

environment.

History records that Sebesi Island is an area

affected by devastated disasters. In 1883, precisely on

27 August 1883, when Mount Krakatau erupted, it

caused tsunami waves which buried the entire island.

A controleur, an assistant resident officer, wrote the

horror of this catastrophic scene due to Krakatau

eruption,

…Het vruchtbare eiland sebisjie eene bevolking

van ±1000 personen en de ontgebreide peper en

koffie aan plantingen geheel onder de asch bedolven.

(The lush island of Sebesi, which has a population of

about 1000 people and grows pepper and coffee

farming, is completely buried in the dust) (ANRI,

1884).

In addition, a poem recorded the Krakatau

phenomenon illustrating the massive effects of the

eruption that swept away the whole island.

Orang banyak tentulah nyata

Bilangan lebih dari seribu

Mati sekalian orangnya itu

Ditimpa lumpur, api dan abu

Khabarnya tuan di pulau ini

Lebih dari dua hela tebalnya sini

Alangkah sakit makhluk kherani

Sedikit hidup banyak yang fani

Kata orang empunya peri

Kayu dan rumah hilang sekali

Pulaunya licin tiada ghari

Sudah takdir ilahi Rabbi

(Suryadi, 2009)

Translation:

The crowds are, of course, real

Numbers over a thousand

Those people die

Overwritten by mud, fire and ashes

Reportedly lord on this island

More than two sockets thick here

How sick being kherani

A few lives a lot is mortal

Said the owner of the fairies

Wood and house were lost once

The island is slippery, there is no ghari

It is the Almighty's Divine destiny

This poem is compiled within Syair Lampung

Karam written by a survivor of Krakatau eruption

three months afterwards. It is written in Arabic-

Malay, describing various areas affected by the

eruption, including Sebesi Island.

After more than 138 years, the memory of this

devastated event wiped out from the people of Sebesi.

The reality of eruption in almost every year after the

birth of Anak Krakatau could not recalled the

memory. It is due to the perception that Anak

Krakatau’s eruption is always deemed as the wriggle

of a growing child, not as a life-endangering threat.

Subsequently, at the end of 2018, when tsunami

struck Sebesi Island, the community seemed

awakened that they live side by side with hazards.

Furthermore, tsunami incidence in 2018 has seemed

to recall the memory of calamity on the community

that once hit them, where it has been buried under

their daily routines.

This paper analyses the process of disaster

memory recalled on the community of Sebesi Island,

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as well as their perceptions on disaster by looking at

the impacts on their daily basis based on the concept

of collective memory which manifested in traditions

of families and different social groups. This paper is

organized as follows. First, I describe the

methodology and research site. Then, I present the

theoretical discussion about memory and perception

on tsunami in correlation to their personal experience.

After that, I present information about Pulau Sebesi,

its inhabitants, and their socio-cultural features,

including their memory regarding earthquakes and

tsunami. Before the conclusion, I discuss the data

gathered from field, as well as the relevant literature

and theoretical points.

2 METHODS

As an empiric historical study, this paper aims to

reconstruct how the people of Sebesi recall their

memory on disaster, either from oral history or self-

experience. This research employed microhistory

approach with archival study and oral history. The

approach enables to focus on individual’s experience

produced by humankind and connect them with the

existent historical context. Microhistory uses

narration as unit analysis or research method since it

could represent the research findings, pointing out the

process of conclusion, and demonstrating the gap in

our understanding, as well as the subjective discourse.

Therefore, microhistory adequate to illustrate broad

generalization within a small dimension and an

experiment (Levi, 1991).

The study of micro history

could open the variation of human behaviour in

general patterns. Through this approach, the memory

of human is treated individually as a means of

‘explaining the culture,’ as a historical episode which

contains a kind of social and cultural DNA that when

carefully analysed could revealed a whole design of a

past society and its culture (Brown, 2003).

Accordingly, the change of community structure as

the result of natural structure recorded in the memory

could be investigated through the approach (Schenk,

2017).

Primary data and secondary information

presented in this paper were gathered during irregular

visits to Pulau Sebesi for several weeks in 2019, 2020,

and 2021. Data were gathered through interviews

with older individuals and tsunami survivors that they

remember, in search of stories about disasters in this

island. Secondary data were gathered from the

Internet and published reports. Academic papers, as

well as relevant documents of governmental and non-

governmental organizations, were studied and

evaluated. Some relevant reviews of selected

literature and published stories about earthquakes and

tsunamis were also analysed and elaborated in this

paper.

Source: Geospatial Information Agency 2020 with location

information from field research in 2020 and Topographic Data on

Indonesian Java Island from BIG in 2017.

Figure 1: Map of Sebesi Island.

Sebesi Island is situated in Lampung Bay with

coordinates at the position 05

055’37.43"-

058’44.48" South Latitude and 105

027’30.50"-

105

030’47.54" East Longitude. Having an area of

2620 hectares with a beach length of 19.55 km, this

island has a diverse topography, ranging from

lowlands to hilly. The highest hill reaches 884 meters

from the sea level shaped in cone with three peaks.

Climatologically, this island is categorized as tropical

with an average of temperature of 20

C-28.5

C. The

average amount of rain is estimated at 230 mm with

an average number of rainy days estimated at 11 times

(Wiryawan et al., 2002).

Sebesi Island is bordered by Lampung Bay and

Sebuku Island on the north, Indian Ocean on the west,

the complex of Krakatau Island – including Anak

Krakatau – on the south, and Sunda Strait on the east.

Based on its administration, Sebesi Island is included

in the administrative area of Tejang Village, Rajabasa

sub-district, South Lampung Regency. It currently is

dwelled by 787 families with total population is as

many as 2795 inhabitants spread around fifteen

neighbourhood associations of Tejang Village. In this

village, there are four dusun or hamlet, the smaller

part of a village, namely Dusun I Bangunan, Dusun II

Inpres, Dusun III Regahan Lada, and Dusun IV

Segenom (TB Firdaus & Andi, personal

communication, 14 April 2021).

The Recalled of Disaster Memory on Sebesi Island: A Historical Perspective

609

3 RESULTS AND DISCUSSION

3.1 The Community in Sebesi Island: A

Brief History

After the eruption of Krakatau, Sebesi Island became

uninhabited. The first visit in 1884 described that this

island only consisted of tall weed and bushes and full

of desolation (Een Bezoek aan Krakatau,” De

Locomotief, 17 Maart 1885). Nevertheless, in 1888,

the colonial government started to look upon the

small islands around this area as a business

opportunity for plantation. Therefore, also in 1888,

Sebuku Island—the closest one to Sebesi—was

rented to private parties by the local government to be

utilized as agricultural land (ANRI, 1889).

In contrast with Sebuku, Sebesi was not

necessarily rented at that time due to ownership

dispute of this island.

Under the ownership of Hadji

Djamaloedin since 1896, the island was closed and

the community around Katimbang area were

restricted for farming. This had put local rulers to take

legal action to colonial government, demand them to

open the island for local agriculture. However, the

demand was abandoned since the colonial

government respected property that was legally

proved by law. Under the ownership of Hadji

Djamaloedin, the island turned into coconut

plantation in 1901 (ANRI, 1940).

To maintain his plantation, Hadji Djamaloedin

brought with him workers to pick up the coconut,

where most of them came from Banten area. They

stayed temporarily then returned to mainland. Along

with time, many of the workers decided to reside and

permanently stayed at the island with the permission

from Hadji Djamaloedin. In 1948, a report from a

Netherland researcher who conducted research on

Krakatau, stated that he stayed in Sebesi island and

described that the island was inhabited and turned

Prior to Krakatau eruption, the local community around

Katimbang residency were still able to do farming in

Sebesi Island. Nonetheless, after the eruption, this island

was claimed as a property of a prince called Minak

Poetra. Then in 1896, it was sold to a merchant called

Hadji Djamaloedin. Under the ownership of MInak Poetra,

Sebuku Island was rented to Lanberg law firm for pepper

and wood plantation with the permission of the colonial

government. (See ANRI, K.33 No. 17, r.17290). Later,

these two islands were offered to Hadji Djamaloedin, a

head of kampung Kalianda in 1896 and registered by law

called besluit Gubernur Jenderal in 1900. For further

information see Algemeen Handelsblad, 30-11-1926, “De

Koning Van Sebesi,” hal. 9.

into a massive coconut plantation, where many cattle

available, from goat, buffalo, chicken, and horse,

which probably brought by Djamaloedin during early

1900 (Thorton, 2002).

Additionally, the elders of Tejang Village also

mentioned that based on the information from their

parents, the island began to repopulate during the

period of 1930s (Fauzi, 2017).

However, only after

1940s the wave of dwellers mainly from Kalianda,

South Lampung and Banten to Sebesi sharply

increased. This was due to Japan occupation and

economic hardship during that period. As a result of

this, the culture and language developed was mainly

Lampung and Jawa Serang or Jaseng. Opening these

two islands for agriculture has reopened the gateway

for the community to inhabit them. As if obtaining a

bliss in disguise from Krakatau misfortune, the land

of Sebesi became very fertile so that the agricultural

products kept increasing. In line with this, not only

those who came from Kalianda and Banten, but also

from as far as Bugis, Batak, and Nusa Tenggara

stayed on the island.

Thus, the current community of

Sebesi are immigrants, namely those who came in

waves since 1932.

3.2 Tsunami 2018 in People’s Memory

Tsunami in 2018 has become a turning point of

disaster memory on Sebesi community. This memory

tends to be short, along with the normal activities on

daily basis and the dimmer information from the mass

media. Even though the memory of the devastated

disaster will keep alive in victims’ minds, yet it will

fade away over time.

Memory refers to individual process, but it has a

role in constructing “collective memory” within the

community by forming specific behaviour.

Halbwachs explains that human memory was divided

into two, namely social and collective, where it

limited to specific community, location, certain area,

Interviews with Bapak Busyri (The Village elders from

Dusun Segenom) on 15 October 2020 and Bapak Hayun,

unofficial staff of tourism and BMKG Sebesi island

conducted on 30 Juni 2020 at 19.30 WIB. The grandparent

of Bapak Busyri, Hadji Abdoellah, was one of the first

wave that came to Sebesi along with Hadji Djamaloedin to

open coconut plantation, at around 1920s. Hadji Abdoellah

was came from Kalianda and established first settlement

called Segenom. While Bapak Busyri himself was born in

1948. Meanwhile from bapak Hayun explain that his

grandparent came to Sebesi in 1940s as a coconut picker

and decided to bring all the family into the island. Bapak

Hayun himself was born in 1974. Interview with Bapak

Hayun during stayed in Sebesi island 13-18 October 2020

and 11-18 April 2021.

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610

and time (Halbwachs, 1992). He concluded that a

shared framework for a memory is a result or

combination of individual’s memory from people in

the same community (Tulius, 2020). Thus, collective

experiences could form into ‘collective memory’. It

is in line with disaster memory. In memory, there is

also a concept of cultural memory which was

introduced by Assman. Cultural memory is explained

as outermost dimension from human memory,

supported by the media and encompasses the

knowledge that regulates our behaviour altogether

(Pfister, 2011).

In the meantime, forgetting is a natural process

occurring to human’s mind. Nonetheless, range of

time, social, culture and politics are also influential to

this process. Referring to Drever (as cited in

Chussurur et al., 2011) forgetting is a failure in

remembering one experience or doing an act of

learned things. Furthermore, forgetting could emerge

because the materials stored inside the memory are

not frequently resurfaced within consciousness so

that it causes a process of forget to an individual

(Chussurur et al., 2011). It can be explained with the

theory of decay or atropi (waning) which states that

the information that is stored will weaken thus it is

difficult to restore from the storage and even missing

as memory if it is not used over time (Pudjiono,

2008). Hence, it is crucial for human being to restore

their knowledge. The reviving or restoring process of

memory, knowledge, or past experience in order to

prevent a process of forgetting is called as recalled

memory (Chussurur et al., 2011). This was happened

to the Sebesi community, who seemed to forget their

memories of the disaster. They re-experienced the

process of recalled memory which was triggered by

the 2018 tsunami disaster.

It was Saturday 22 December 2018, the life in

Sebesi went normally. People were doing their daily

routines, even though not far from their location,

Mount Anak Krakatau continued to show its activity

which tended to increase, through booms and puffs of

smoke. Nonetheless, they did not notice them as a

dangerous sign. Dusk fell and Anak Krakatau seemed

to flare up in vermillion shade. Some people

An interview with Iwan, tour guide, who guided

approximately 30 local tourists from Jakarta. The ‘reddish’

state of Anak Krakatau exactly became an attraction for

tourists to get closer. Their plan was to visit Gubuk Seng,

which has a watchtower owned by South Lampung

Government, after dinner. It was fortunate that they had not

gone to this area due to the postponement of dinner

schedule, because Gubuk Seng was highly impacted by

tsunami tide. No fatalities were found in there because it

was uninhabited.

questioned why this mountain was in such colour, yet

most of whom seemed indifferent. It even challenged

the tourists visited Gubuk Seng – the area with the

clearest view of Anak Krakatau on Sebesi Island–

only to capture this rare natural phenomenon.

The night was getting late, most of the people

were relaxing in their homes. However, some of

whom, especially youths and gentlemen from Dusun

I Bangunan and Dusun II Inpres spent their Saturday

night at Tejang Harbor for fishing, or just chatting by

the beach. It was 9 o’clock at night when suddenly the

sea water receded about 10 meters from the shoreline.

The anglers who saw this phenomenon were

confused, so were those who were sitting on the

beach, or those who were clustered on the pier. It was

unknown who started it, many of them started

muttering about the tsunami disaster in Aceh which

was started by low tide. At that time, they saw a lot of

fish floundering at the bottom of the pier and the

beach. However, no one dared to take them. Some

started shouting tsunami and running away from the

pier. The gentlemen who were relaxing at that time

did the same thing, running away from the beach to

Mount Sebesi while continuing to shout the word

tsunami. The community responded by immediately

running out of the house and flocking to Mount

Sebesi

Source: Personal document taken on 13 October 2020.

Figure 2: Mount Sebesi as an evacuation point of Sebesi

residents during Tsunami 2018.

An interview with Mr. Rozali (Secretary of Tejang Village

in 2020), Mr. Andi (head of administration affairs of

Tejang Village), the head of Dusun Tejang, Mr. Hayun

(disaster task force and BMKG in 2020), Mrs. Lilis and Mr.

Hamsari (residents of dusun Bangunan I), Mrs. Jamilah,

Mrs. Maemunah, and Mrs. Ruhamah (the mothers of

Dusun I Bangunan residents), Andi, Hasmy, and Ateng

(youths living in Dusun Segenom). The interview was

done randomly and conducted from 13-16 October 2020.

The Recalled of Disaster Memory on Sebesi Island: A Historical Perspective

611

After 20 minutes there was a strong roar, which

later revealed that it was a tsunami that destroyed part

of the Tejang pier. Fortunately, the waves did not

sweep the residents' houses because the houses in

Dusun I Bangunan were about 200 metres-500 metres

apart and up to 1 km from the shoreline at Dusun II

Inpres.

It is different with Dusun Regahan Lada,

where the houses are very close to the coastline,

which is only around 2-3 metres, so that many of the

houses were destroyed by the tsunami. There were no

casualties from this. At that time, the residents were

responsive, as when they saw the water rising and the

waves were harsh compared to the usual days. They

immediately reported to the local apparatus and the

head of the dusun (Kadus) to check the beach. In

addition, communication was established via

WhatsApp and telephone among dusuns, especially

with their relatives so that the news about the tsunami

was immediately spread and they flocked to Mount

Sebesi (Syahrul, personal communication, 14

October 2020).

3.3 Rolled up in the Tsunami Waves:

The Experience of Mr. Karta and

Mrs. Sinta

Mr. Karta and Mrs. Sinta, a husband and wife who

were late in saving themselves, so they had to

experience the harshness of the 2018 tsunami.

However, they were lucky that they were still able to

save themselves even though they had to feel the

rolling waves that swept away the land and crashed

far into the plantations. They lived in a less crowded

area, namely the Teluk Baru area. It is included in the

administrative area of Dusun Regahan Lada, but the

position of the settlement is in Rt. 11, where it quite

far from the center of Dusun Regahan Lada. Their

In 1982, at the suggestion of the third descendants of the

island owners, Mr. Hasannudin, asked all the residents of

Dusun I Bangunan to move from their houses which were

only a few meters from the beach to the forest away from

the beach. The new residential site is located about 200m-

500m away from the coastline. Mr. Hasan's main goal

was to align with the Provincial government's decision to

develop Sebesi Island for tourism activities. The beach

location will be reserved for tourists and resorts. By

relocating residents, tourists will not be disturbed by the

local activities. Likewise, residents will not be disturbed

by tourist activities, especially foreign tourists who are

likely to wear bikinis and sunbathe. In the new location,

each resident gets a land area of 10X20 M2 with the road

in the middle and flanked by residents' housing. When

currently viewed, the composition of the new housing for

the residents of Dusun I is like the current housing

house in Teluk Baru is only 2 meters from the

shoreline. Their residence was the last settlement in

the area before reaching Gubuk Seng. Therefore,

Anak Krakatau was clearly visible from their home.

That afternoon, Mr. Karta, who was sick, asked

his wife to visit the village midwife who was on Rt. 9

of Dusun Regahan Lada. As they were about to start

their journey, they still heard the roar of Anak

Krakatau, which had been rumbling since Friday.

Before leaving, Mr. Karta was a little uneasy when he

saw whole Anak Krakatau— from the bottom to the

top — painted in reddish orange shade. In fact, the

mountain is usually black, and only the top is red. His

uneasiness was ignored since the belief that it was the

form of the growth of the mountain. He departed by

using a motorbike driven by his wife, which took

about 15-20 minutes (Mr. Karta, personal

communication, 2021).

After being treated, the clock showed around nine

in the evening, people started roamed about the rising

waves, and they heard people repeatedly shout

tsunami. Instead of going to the mountains, Mr. Karta

and Mrs. Sinta spurred their motorbikes back to their

homes in Teluk Baru. At that time, according to Mrs.

Sinta, the roar of the waves sounded like the sound of

boiling water, that was rumbling and popping. They

had not reached their destination, only about five

minutes of driving, in the middle of the coconut farm,

the waves swept them away. Mr. Karta was knocked

off the motorbike and dragged 30 meters to the land

toward the mountain. In the water, he tried to keep

swimming while following the current. After several

times feeling the rise and fall of the whirlpool, Mr.

Karta was finally able to stand up. He immediately

got up and ran while shouting his wife's name and

pointed to the top of the mountain.

complex. Apart from dusun I, dusun Inpres has also

undergone a rearrangement of settlements. However,

Dusun Regahan Lada and Segenom did not. They did not

want to follow the direction of house relocation

recommended by Mr. Hasan on the grounds that they felt

comfortable and safer living by the beach. The act of

relocating houses saved the villagers of Dusun I Bangunan

and Dusun Inpres from the waves of the Tsunami.

Mr.Karta(not a real name), currently around 45 years old,

comes from Banten and arrived in Sebesi in the 1980s,

working as a farm laborer on a production sharing system

with the owner of the garden. He goes to sea occasionally

for fishing by learned autodidact. Meanwhile, Mrs. Sinta

(not a real name), around 45 years old, is local Sebesian

who was born in Sebesi and her parents come from the

Kalianda coast. She works to help her husband by

becoming a farm labourer too.

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It was different with Mrs. Sinta, after being swept

away by the waves, she was separated from her

husband and dragged further to the plantation. In her

memory, she saw that the water was very dark and

dense. She tried to grasp what she could hold.

Unfortunately, her first attempt failed, causing her to

continue to be carried by the waves that hit the land.

According to her, the water that submerged her body

was not like sea water in general but was like water

mixed with mud and oil, so it felt very slippery on her

skin. As far as Mrs. Sinta remembered, the water

returned to the sea and pulled herself up, fortunately

she managed to grab a banana tree and held it as hard

as she has could. At that time, she was only able to

surrender to the situation. Luck sided with Mrs. Sinta

because she managed to escape the pull of the waves

that returned to the sea. She vaguely heard her

husband's scream and tried to answer the call. With

all her strength, Mrs. Sinta got up and walked towards

Mount Sebesi. It was there that Mrs.Sinta was

reunited with Mr. Karta (Mrs. Sinta, personal

communication, 2021).

A few days after the arrival of evacuation aid from

the Indonesian Navy, they went to Kalianda.

However, the inconvenience of staying at the

multipurpose building and worrying over the house

and property left behind made them determine to

return to Sebesi after only 3 days of evacuating in

Kalianda. At that time, the Sebesi's atmosphere was

still tense and quiet, without lighting and many ruins

of houses scattered along the road from Regahan

Lada to their house in Teluk Baru. They took a Ship

to Sebesi which would transport refugees to Kalianda.

Their actions prompted questions from the authorities

because when people wanted to leave the island, they

wanted to return to the island. The absence of a

motorbike had made them walk from the port of

Tejang to their house in Teluk Baru, which was 6-7

kilometres away. With the belief and hope that Sebesi

would get better, they were determined to go back and

start cleaning the house even though that fear still

lingered in their minds.

Until now, the horror of the tsunami remained in

their minds. However, it did not dampen their

determination to stay in Sebesi Island. Livelihoods,

families, and their assets are strong reasons for them

to stay there. Moreover, the belief that life is just

waiting for death as a form of submission to God

seems to strengthen them to continue and survive.

Currently, the awareness of the dangers in their

environment is being formed. For Mr. Karta and

Mrs.Sinta, they keep on vigilant by frequently

looking at Anak Kratatau, trying to be introspective

by sleep not too well as a form of alertness.

Meanwhile, at the community level where they live,

namely Teluk Baru, awareness is established by

restart night patrols in maintaining environmental

security and monitoring the surrounding natural

conditions.

For Mr. Karta and Mrs. Sinta, the 2018 incident

was their first time experiencing a tsunami. However,

Mr. Karta remembered that his grandmother had told

him about a catastrophe of rising sea water because of

rakata—the ancient people's addressing for Krakatau.

However, the knowledge of tsunami was only

obtained after the Aceh tsunami because of the

massive coverage from the television. Mr. Karta

never expected to experience disaster from rakata, he

himself even forgot his grandmother's story by not

telling his children and grandchildren anymore. He

recalled his grandmother's fairy tale as a memory

trajectory after the disaster. Another case with Mrs.

Sari, although born in Sebesi, throughout her life, she

never experienced a major disaster, except the 2018

tsunami. She did not even get any stories about the

1883 Krakatau disaster from her grandmother or

parents. What she remembered was the Aceh tsunami

in 2004, whose news had put word tsunami in her

mind.

Figure 3: Mr. Karta (45) and Mrs. Sinta (45) in their

renovated yard after the 2018 tsunami (Private Collection,

16 April 2021). The picture on the right is a view in front of

their house which is only 2 meters away. It is clear from this

point to see Anak Krakatau (on the right with a small size

that is currently emitting smoke) and Old Krakatau (Private

collection, 16 April 2021).

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613

Referring to the recalled memory, it seems that

tsunami succeeded in reviving Mr. Karta's disaster

memories. Another case with Mrs. Sinta, tsunami

built her disaster memory. Meanwhile, at the

community level, post-tsunami night patrols, even

though it lasted only a few months, served as a

representation for the awakening of disaster

knowledge for residents of Teluk Baru, as well as a

recall of disaster memories for others.

3.4 Surviving on Sebesi Island to

Preserve Tradition: Mr. Mochtar's

Experience

Reminiscing about the times of the 2018 tsunami, the

Sebesi community did not seem to believe that their

island would be hit by such a devastating disaster.

Throughout his life on this Island, Mr. Mochtar, born

on Sebesi Island in 1952 (currently around 69 years

old) and spent most of his life there, never imagined

that he would see and experience this disaster. For

him, Mount Anak Krakatau has become like God's

creatures who live side by side with them.

That night, Mr. Mochtar was relaxing at his home,

which is only 300 meters from the Sebesi pier. Given

the close distance between his house and the pier, the

commotion at the pier immediately caught his

attention. Mr. Mochtar went out of the house and saw

the people, mostly boys and men, running around

shouting tsunami. Their faces looked very scared and

tense. Amid panic, people began to flock to Mount

Sebesi. Together with his wife, children, and

grandchildren, Mr. Mochtar also fled to Mount

Sebesi. That night, the rain poured down on the

Sebesi island, accompanied by successive thunder

and lightning added up a tense atmosphere.

Moreover, from the top of Mount Sebesi, the sound

of thunder and lightning was heard very clearly and

the roar of Anak Krakatau seemed to have shaken

Mount Sebesi. At that time, the people who had fled

to the mountains became increasingly panicked and

scared. As a person who is recognized as an Islamic

tutor, Mr. Mochtar tried to calm the people by asked

Mr. Mochtar is a highly respected person because he was

the head of the village from 1988 to 2000. Previously, he

was the principal of the only elementary school in Sebesi,

named SD Inpres, and was active in teaching religion. In

addition, he was an agent of change related to rituals and

religions on the island. His parents are also known as

elders, namely the leaders of workers in Sebesi. At his

own request he studied religion at an Islamic boarding

school in Java for ten years. On his return to the island,

Mr. Mochtar tried to gradually change the rituals that

people to recite and remember God, asking for His

safety and forgiveness. As dawn fell, nature began to

calm down, the rain gradually stopped and the roar

subsided, although it was still often heard.

The morning after tsunami, some people returned

to their homes to secure their belongings. However,

in the afternoon they returned to the mountain

because they were still afraid to stay at home and were

worried about a further tsunami. The same thing

occurred to Mr. Mochtar, who for two days after the

tsunami was still commuting between the house and

the mountain. On the third day, assistance from the

Indonesian Navy arrived with a large ship to bring

them to evacuate to Kalianda. Mr. Mochtar insisted to

stay on the island, even though his children forced

him to come to Kalianda. As a traditional and

religious leader, Mochtar felt responsible for

protecting the island, one of his way in guarding the

island by preserves religious traditions and values on

the island of Sebesi through teaching Islamic

religious education. According to him, if he

evacuated, then as a role model, the community

would follow him, which could leave the island

empty. This could invite ignorant hands who wanted

to take advantage of themselves (Mochtar, personal

communication, 14 April 2021).

Since 2016-2017, Mr. Mochtar has been active as

one of the participants in earthquake and disaster

training initiated by the South Lampung Province

BKSDA. During this program, he gained a lot of

knowledge and often held discussions with forest

rangers who guarded Anak Krakatau, so that he pretty

much knows about disasters, tsunamis, and other

natural phenomena that could threaten their island.

Equipped with his knowledge, Mr. Mochtar felt he

had a responsibility to calm the residents by believing

that there would be no further tsunami. As a respected

figure, some people believed in him, so they decided

not to go to Kalianda. At that time, there were 47

families from Dusun Bangunan, the dusun where Mr.

Mochtar lived, who chose to stay on the island to

protect their belongings. Meanwhile, there were 23

families from Dusun Inpres, 13 families from Dusun

were not in line with Islamic teachings. He mobilized

recitation and congregational prayer activities,

encouraged the construction of the great mosque of the

island of Sebesi, and gradually changed the bancakan or

thanksgiving of sea alms which was usually filled with

dances and performances into recitation and religious

lectures. In addition, he always associated that disaster

would only come if Sebesi residents began to move away

from religion. Interview with Mr. Mochtar on 17 April

2021 and 14 October 2020.

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614

Regahan Lada, and one family head from Dusun

Segenom who chose to stay on Sebesi Island.

In fact, Mr. Mochtar was aware that the island

they live have had experienced of destruction after the

eruption of Krakatau in 1883. He remembers the story

told by his dato (grandfather) regarding the

magnitude of the eruption. However, he did not

expect to experience a disaster like this even though

he was still grateful because the intensity was smaller

than the 1883 events. This incident seemed to bring

back stories and tales that he used to hear from his

dato. After the disaster, when the recitation activities

had reopened, he began to share stories of the 1883

Krakatau and the 2018 tsunami to his students. Until

now, he often tells the story of the eruption and the

waves that buried Sebesi to the students who came to

learn from him (Mochtar, personal

communication,14 October 2020). Therefore, in line

with his actions, Mr. Mochtar, whose memory of

disasters re-emerged because of the tsunami, became

the agent that built disaster memories in the Sebesi

youth through the culture of tale in his recitation

class.

Hazards did exist on Sebesi Island, yet it did not

make him intended to move and leave his homeland.

His life is dedicated to developing Sebesi, by

becoming the Head of Tejang Village, continuing to

become a religion teacher after completing his tenure

until now is a way in materialising of his love for

Sebesi Island. Mr. Mochtar believes that if the people

of Sebesi Island still protect nature and maintain their

obligations to God, this island will still be protected.

Although it must be admitted that the horror of

tsunami still caused trauma and anxiety, he responded

by sharing his religious knowledge with the children

and young generations of this island. Furthermore, it

awakens his awareness to pay more attention to

nature and its conditions and summon his family and

students to do the same. Thus, the disaster memory

that came back to life in the people of Sebesi Island

slowly develop awareness among the people.

During their absence, Mr. Mochtar and the remaining

residents always monitored their village

by going around

their hamlet to maintain the safety of the assets of the

people who fled. Although there was confusion over

whether there was an act of looting the empty houses, he

implicitly confirmed this. According to him, the items

being targeted are generators and gasoline because these

are related to lighting problems. After the tsunami, Sebesi

Island practically lost its electricity supply, causing it to

Source: Private Collection, 17 April 2021.

Figure 4: Mr. Mochtar is recounting his memory related to

the disaster and the history of the island of Sebesi.

3.5 On Humanitarian Duties: Midwife

Sari's Experience

As a midwife, Mrs. Sari has the responsibility to

standby at the health post located in Dusun Regahan

Lada. She started her job placement on Sebesi Island

in 2011. Sebesi became her choice because she saw

the lack of health facilities on this island. She

believed that her knowledge and presence would be

beneficial for the people of Sebesi Island. Mrs. Sari

understood this condition when she visited her uncle's

house on Sebesi Island. The uncle has lived there

since the 1980s until now. When she started working

there, she saw that the main problem of public health

was the lack of awareness of a clean lifestyle, so that

people often came to her for diarrhea, chills, and

wounds caused by sharp objects or being bitten by

reptiles. On Sebesi Island, Mrs. Sari does not only

handle pregnancy and childbirth, but also other

common sickness, except for toothaches which

require special treatment (Sari Midwife, personal

communication, 16 October 2020).

Mrs. Sari still clearly remembers the tsunami that

damaged her medical equipment. At that time, she

had finished serving a patient from Teluk Baru. The

clock showed around 20 PM in the evening. For some

reason she had the urge to buy snacks for watching

become completely dark, therefore the residents who still

lived there are looking for various ways to fulfil the

lighting, including taking gasoline from motorbikes left by

residents. Interviews with Mr. Rozali and Mr. Andi on 13

October 2020; interview with Mr. Mochtar on April 17,

2021; interview with Mr. Karta and Mrs. Sinta on April 16,

2021.

The Recalled of Disaster Memory on Sebesi Island: A Historical Perspective

615

TV. She felt very uneasy to see the high waves behind

her health post. She has not at all have any feeling

about disaster, but she had a dream that an old

grandmother had asked her to always carry her little

son with a warp. Despite the logic, Mrs. Sari felt that

her dream was a message that reminded her and made

her alerted. In addition, Mrs. Sari has a habit of

always providing a bag containing children's clothes.

According to her, she is indeed a person who is

sensitive to natural sign, and this is a fortune for her.

At nine o'clock in the evening, there was a

commotion and many people looked towards the

bridge, which is right next to the posyandu (integrated

healthcare center). A relative in Dusun Bangunan

immediately reported about low tide at the pier and

people started shouting the word tsunami over and

over. Mrs. Sari tried not to panic, immediately carried

her child in a warp, the snack bag and bread she had

bought earlier and took the clothes bag. In fact, the

bag turned out to be a helper when taking refuge in

Mount Sebesi because the clothes helped reduce the

coldness of the children. Luckily, she had time to

shop for snacks because it turned out that the food was

useful for sharing with other refugees.

After the disaster, when ship assistance arrived to

bring the refugees to Kalianda, Mrs. Sari took refuge

to save her two children. However, considering that

she is a health worker whose strength is needed by the

Sebesi community and there were still around 40

families who survived, she chose to return to the

island and entrusted his children to his parents in

Kalianda. In addition, a decree from the Mayor of

South Lampung was issued requiring village officials,

health workers and educators to remain on the island

to protect the community. Therefore, Mrs. Sari took

turns with her husband, who is an elementary school

teacher in Regahan Lada, to remain on the island.

Within a week, Mrs. Sari would be on duty for three

days, then for two days she would return to Kalianda,

and so would her work cycle during the period of

recovery after tsunami disaster.

The tsunami disaster had successfully brought

trauma to Mrs. Sari. As a midwife, she realizes that

her duty in Sebesi is mandatory, but as a mother with

two children, she also wants a safe life from hazards.

For the sake of saving lives, Mrs. Sari stayed in

Sebesi during the relief and recovery period. Until

now, if the waves started to sound loud and the smell

of sulfuric was strong, then the image of a tsunami

would bother her again. Usually when it occurs, she

will try to calm herself down, see the situation, if there

are no patients, she will choose to standby at her

house, which is right in front of her posyandu. The

habit of preparing emergency bags, which initially

was only for traveling purposes, now seems to be

required for her. Every month, she will check and

replace the contents with new ones, then she will

enter several types of canned food that are preserved.

This is a new memory for Mrs. Sari which is useful

for increasing her vigilance.

Regarding disaster memories, Mrs. Sari did hear

and read the history of the eruption of Mount

Krakatau in 1883, however, she never used it as a

reference in terms of disaster awareness. It was only

after the tsunami 2018, she realized that disaster

memories should preserved to build awareness and

community preparedness. According to her

observations, the Sebesi people tend to forget

disasters easily, even though they have experienced a

tsunami disaster. They did not prepare anything

except for the consciousness to flee to Mount Sebesi

as an act of evacuation (Sari midwife, personal

communication, 13 April 2021).

Source: private collection (16-10-2020)

Figure 5: Interview with Mrs. Sari and several of her

medical equipment damaged by the 2018 tsunami.

4 CONCLUSIONS: TSUNAMI AS

RECALLED MEMORY IN

SEBESI COMMUNITIES

The tsunami at the end of December 2018, for elderly

people in Sebesi has reopened the memory of

Krakatau obtained from tales and stories that are often

told by dato (grandfather) and their parents.

However, it must be realized that the Sebesi people

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today are immigrants who entered and settled in

Sebesi long after Krakatau erupted, which is around

the 1940s. Furthermore, the absence of a major

catastrophe on Sebesi Island for 138 years after

Krakatau in 1883 caused them to forget that the area

where they lived was vulnerable to natural dangers.

During this period, the continued eruption of Anak

Krakatau, the boom, the ash rain, and the pungent

smell of sulphur were considered harmless. These

phenomena are considered as normal things from a

growing mountain. Long period of time, different

perceptions of seeing Anak Krakatau, as well as

social, economic, and cultural life, make them fail to

remember disaster information learned from their

grandparents, as well as their parents. Disaster

knowledge that was formed in the elderly generation

on the island of Sebesi through oral tradition in the

form of tales and stories was lost due to erosion of the

times. This faded information seems to be processed

again from its storage area to be brought to the surface

due to the tsunami event. Therefore, tsunami is an

important factor in the process of recalled memory for

the elderly generation on the island of Sebesi.

For Sebesian youths, the 2018 tsunami has

become important factor in shaping disaster memory

where information was based on self-experiences.

Their elders have discontinued recounting their past

stories, hence resulting to the missing of disaster

memory. However, tsunami-related knowledge

among young people has previously been formed

both by learning at school and the media. In the past,

people were more familiar with rising tides as rajuh

or rising water. It was only after the Aceh Tsunami in

2004 that the public became familiar with the word

tsunami due to the very intensive media coverage.

Subsequently, the condition in Sebesi confirmed with

the concept of cultural memory where the media

plays an important role in shaping memories and

further regulating people's behaviour.

Disaster memories that have returned and been

formed in the Sebesi community consciously develop

awareness on the disaster, such as knowing the exact

direction of the evacuation, starting to watch the

waves and the surrounding environment. Along with

this, various fears emerged in the community, such as

a severe tsunami, Anak Krakatau would erupt again,

and strong earthquake that triggered a tsunami. At

present, people's views are slowly but surely

changing, seeing the nature around them — including

Anak Krakatau — from a growing mountain to a

source of natural hazards.

Despite the growing fear, the people of Sebesi

Island remain reluctant to leave their homeland. Most

of them believed that the disaster was over and that

they would rebuild their lives in Sebesi. There was no

acute trauma for the Sebesians in responding to the

2018 tsunami disaster. All the interviewees even

revealed that they would remain in Sebesi for the rest

of their lives.

Figure 6: The remains of houses destroyed by the 2018

tsunami in the Regahan lada and Teluk Baru area (Private

Collection, 3 August 2019).

The tsunami disaster was a blessing in disguise for

the people of Sebesi. It succeeded in recalling the

memory of the disaster and creating awareness of the

threat. The return of disaster memories to

The Recalled of Disaster Memory on Sebesi Island: A Historical Perspective

617

communities on this island provides an opportunity

for the development of disaster-aware communities,

namely people who already have knowledge,

understanding, skills, and concern with matters

relating to disasters (Prihatin, 2021). In response to

this, one important step should be considered is to

maintain sustainability of disaster memory.

Dissemination, memorising, and raising

awareness of verbal historical account are some

actions should preserve to pass the massage of past

event and reminder for future events (Yogaswara &

Yulianto, 2008). Socialization and trainings are also

an effective approach from the local government to

the community, where the support from the regional

and central governments are needed. Thus, the people

of Sebesi Island can adapt and participate actively in

reducing the impact of impending disaster. This is

important step since it is in line with the aim of the

government to fulfil the world’s Sustainable

Development Goals. Following point 11 of SDGs, by

strengthening the awareness of the Sebesians

community will initiating a strength community to

establish a sustainable settlement.

ACKNOWLEDGEMENT

I would like to thank to the Science and Technology

Scholarship (SAINTEK Scholarship) which is

managed by the Ministry of Education, Culture,

Research and Technology—Kemristek-BRIN.

Without the financial support of this scholarship, this

research could not be conducted. My sincere

appreciation conveys to all lecturers of History

Department, University of Indonesia, Research

Center for Regional Resources-LIPI, and Research

Centre for Demography. Finally, I would like to

express our deepest gratitude to the village

government of Tejang Village Sebesi Island,

especially to community leaders and local

communities who have shared their information.

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