Patricia Hului

How approved ‘Nine Cardinal Principles’ was preparing Sarawak for self-governance amicably

Published on November 6, 2025

Culture

‘Nine Cardinal Principles of the rule of the English Rajah’ is a mouthful but it is important for Sarawakians to wrap our minds around it.

The third White Rajah of Sarawak, Charles Vyner Brooke announced the document on Sept 24, 1941 in the hopes that it would end absolute Brooke rule and propel Sarawak to self-govern.

Here are five things you need to know about Nine Cardinal Principles of the rule of the English Rajah:

1. It was the preamble for the oldest constitution in Sarawak.

The 1941 Constitution of Sarawak is the first known written constitution in the Kingdom of Sarawak.

The objective of this constitution was to approve and fulfil the promise by the third Rajah, Vyner to end total Brooke rule and enable Sarawak to govern itself.

But ‘thanks’ to Japanese occupation from 1941-1945, the constitution was not implemented.

After the end of World War II, the kingdom was facing financial struggle.

Hence when Vyner decided to submit Sarawak to the British, many saw it as a betrayal by the Rajah as the people were preparing to govern themselves before the war.

2. There were nine points in the document. Obviously.

The nine points are:

That Sarawak is the heritage of our subjects and is held in trust by ourselves for them.
That social and education services shall be developed and improved and the standard of living of the people of Sarawak shall steadily be raised.

That never shall any person or persons be granted rights inconsistent with those of the people of this country or be in any way permitted to exploit our subjects or those who have sought our protection and care.
That justice shall be freely obtainable and that the Rajah and every public servant shall be easily accessible to the public.
That freedom of expression both in speech and in writing shall be permitted and encouraged and that everyone shall be entitled to worship as he pleases.

That public servants shall ever remember that they are but the servants of the people on whose goodwill and cooperation they are entirely dependent.
That so far as may be our subjects of whatever race or creed shall be freely and impartially admitted to offices in our services, the duties of which they may be qualified by their education, ability and integrity duly to discharge.
That the goal of self-government shall always be kept in mind, that the people of Sarawak shall be entrusted in due course with the governance of themselves, and that continuous efforts shall be made to hasten the reaching of this goal by educating them in the obligations, the responsibilities, and the privileges of citizenship.

That the general policy of our predecessors and ourselves whereby the various races of the state have been enabled to live in happiness and harmony together shall be adhered to our successors and our servants and all who may follow them hereafter.

3. It was part of Sarawak United People’s Party’s memorandum against the formation of Malaysia

When the idea of forming a federation with North Borneo, Singapore and Malayan states was still in the air, many in Sarawak voiced out their disagreement.

Sarawak United People’s Party (SUPP), which was vocally against the formation of Malaysia also submitted a memorandum.

The first point of the memorandum was that Sarawak should be granted independence in accordance with the Nine Cardinal Principles set out by the Brookes and Britain should honour its pledge of giving independence should it decide to withdraw from the territory.

Other points raised by SUPP were that economically and financially, Sarawak was more stable and had better prospects as an independent rather than through any merger.

4. The 18-Point Agreement was based on it.

The Nine Cardinal Principles of the rule of the English Rajah did play a role in forming the Malaysian federation.

Sarawak current Chief Minister Datuk Patinggi Abang Johari Tun Openg once pointed out that the 18-Point Agreement was based on Nine Cardinal Principles of the rule of the English Rajah.

These agreements stated the conditions and rights meant to safeguard the autonomy and special interest of Sarawak.

5. The Nine Cardinal Principles was mentioned by Sarawak’s first Chief Minister Stephen Kalong Ningkan on the proclamation of Malaysia Day.

During his proclamation on the independence of Sarawak on Sept 16, 1963, the day Malaysia was officially formed, Sarawak’s first chief minister Tan Sri Datuk Amar Stephen Kalong Ningkan made a reference to it

He stated, “Whereas (taking into account the consideration that) one of the Nine Cardinal Principles of the Rule of the English Rajahs was that self-government shall always be kept in mind and that the people of Sarawak shall be entrusted in due course with the Governance of the themselves.

And Whereas this principle accords with the policy which Her Majesty’s Government of the United Kingdom and Northern Ireland have always pursued in the Governance of those territories of the Commonwealth for whose affairs Her Majesty’s Government have been responsible:

And Whereas in pursuance of this principle Her Majesty’s Government by an agreement entered into on the 9th day of July 1963, with the Government of Federation Of Malaya,The Government State of Singapore and the Governments of the Colonies of Sarawak and North Borneo it was agreed that the State of Singapore and the Colonies of Sarawak and North Borneo shall be federated with the Federation of Malaya,and than the said Federation shall be known as Malaysia:

And Whereas Constitutions for Malaysia and for the States of Sarawak,Sabah and Singapore have been promulgated:

And Whereas by a Proclamation made under section 2 of Malaysia Act,the 16th day of September,1963 has been proclaimed as Malaysia Day:

Now Therefore I, STEPHEN KALONG NINGKAN,the Chief Minister of Sarawak, DO HEREBY PROCLAIM that Sarawak has this day attained independence as a State of Malaysia.”

4 Sarawakian fascinating jungle taboos you need to observe seriously

Published on October 30, 2025

Culture

The jungle is sacred for Sarawak’s indigenous people. Apart from their farms, the jungle provides an extra source of food.

While there are many superstitions or dos and donts surrounding farming, there are jungle taboos as well.

Jungle Taboos 2 — Keep the fire burning throughout the night while camping.

1. Jungle Taboos: Watch what you say

If you smell something nice, do not say anything. And if you smell something rotten, do not say anything. Let’s say you hear a sudden noise, what should you do? Do not say anything.

In any horror movie, there has to be one character who always asks the ridiculous question, “Hello, anyone there?” Do not do that in the jungle even if you think you saw something. Instead of ‘someone’, a ‘something else’ might be there.

It is a jungle taboo to ask about something, especially if you are just trying to make conversation. For example, if you haven’t seen a hornbill, do not say, “How come I haven’t seen a hornbill flying around here these days?”

The belief is that some other spirit might suddenly present themselves to you as a hornbill.

There is a story of a man who went hunting with a group of friends. He commented on how he hadn’t seen an old man who lived alone at the edge of jungle for awhile.

He kept on asking his hunting party what happened to the old man. Yet, nobody answered him. After awhile, they saw a shadow which appeared to be a deer and the hunting began. The group kept chasing after the deer to get a good shot of it.
The chase led them to an abandoned house at the edge of the jungle before the deer disappeared. The house belonged to the old man.

Apparently, the old man had died a few months earlier, leaving his house abandoned. The man finally got his answer.

2. Jungle Taboos: Watch what you call out

If you are going into the jungle with a group of people, some people believe in the practice of using nicknames. This is to avoid calling out your real names in the jungles. Some jungle spirits might be pretending to be your friend if you call out their names.

This practice of giving nicknames when it comes to jungle trekking is being practiced even in local scout clubs. Every scout club member in a school in Bintulu, for instance, is given a nickname which starts with ‘mambang’ or ‘haunter’ in Malay, inspired by a P. Ramlee movie.

In the classic movie Pendekar Bujang Lapok (1959), P. Ramlee and the gang have to recite a chant where they call out all the mambangs including Mambang Tanah (land), Air (water), Api (fire) and Angin (wind).

Assuming you have agreed on nicknames with your trekking party, if you hear somebody call out your real name in the jungle, do not respond. It might be one the jungle spirits calling out for you.

While it is a known superstition not to whistle at night, the same rule applies in the jungle as well, no matter what time of day it is.

3. Jungle taboos: Watch what you do

Sometimes in the jungle you need to clear out new paths to hike. However before you do that, ask permission from the jungle first.

Here in Sarawak where jungle cover is still considerably large, there is a small chance you might stumble upon ancestral burial sites.

Be respectful if you are lucky enough to find one and do not take anything that doesn’t belong to you.

Another situation requires you to ask for permission when you are about to relieve yourself. This is supposedly to show respect to the spirits who call the jungle home.

4. Jungle taboos: Watch out at night

Jungle taboos 3 — Watch out when camping in the jungle at night.

If you had to spend a night in the jungle, it is a taboo to set up camp next to the river. There is a logical explanation for it, as you might get washed away if there is flash flood during heavy rain.

Apart from the river, do not set up camp underneath bamboo trees. It is believed that spirits live there… unless you do not mind sleeping with them.

While spending the night at the jungle, do not simply flash your torchlight wherever you want. You might shine the light in the eyes of a spirit.

Back in the olden days, it was taboo for women who are menstruating to go into the jungle. The logical explanation for this was that women back then used cloths instead of sanitary pads, making it inconvenient for women to clean up after themselves just in case there was no ready water source.

Jungle taboos 4 — Some jungle taboos – like not setting up camp by the river – exist to protect you from mishaps.

Be respectful in the jungle

Many cultures apart from Sarawak believe that the jungle is home to different kinds of spirits.

Just as we should mind our manners as a guest when house visiting, the same rule can be applied when we are in the jungle.

Do you know about other jungle taboos? Leave your comments!

That 1 time when ambitious King Leopold II wanted to buy Sarawak

Published on October 23, 2025

Culture

King Leopold II, who ruled Belgium from 1865 to 1909, is known for many things.

Thanks to his huge number of construction projects, from buildings to public works in Belgium, he is remembered as the ‘Builder King’.

He remains the longest reigning monarch of Belgium, with 44 years under his belt.

Most infamously, perhaps, was that he was the founder and sole owner of the Congo Free State (1885-1908).

At one point, he was also very close to buying Sarawak.

Leopold II and Sarawak

King Leopold II of Belgium. Photo Credit: Public Domain.

When he was trying to expand his power outside Belgium, Leopold II was still the Duke of Brabant, the heir apparent to the throne.

He was looking for a place to colonise. As what he once said to his brother Prince Philippe, “The country must be strong, prosperous, therefore have a colonies of her own, beautiful and calm.”

Hence in February 1861, he asked one of his ambassadors to list down all the potential sites.

The island of Borneo stood out from the list.

Then he heard about James Brooke, and that the first White Rajah of Sarawak was financially struggling to rule the country.

With its rich natural resources from tropical timber to gold, Sarawak seemed to make an interesting and potentially profitable future colony for the Belgian king.

At that time Brooke was already in talks with financiers in Amsterdam looking how to set a company similar to Dutch East India Company.

Somehow, Leopold II managed to get in touch with Brooke, offering £130,000, an estimated £9.86 million at today’s rate.

What happened to the deal?

Brooke was supposed to have a meeting with Leopold II in Brussels…but he didn’t show up.

Not a gracious thing to do especially to someone who paid your ticket from Borneo to Europe.

According to the book Rogue Empires: Contracts and Conmen in Europe’s Scramble for Africa by Stephen Press, Brooke had several reservations.

First of all, Leopold II reportedly wanted to treat everyone in Sarawak as cheap labour. To him, there was no such thing as ‘native rights’.

In his words, “Submitting the lazy and corrupted peoples of the Far-East to forced labour is the only possible way to civilise and moralise them.”

Brooke however, wanted guarantees that there would be respect for the culture and customs of Sarawakians.

And of course, the White Rajah wanted economic development for Sarawak.

Thankfully, Brooke’s decision not to show up to the meeting effectively crossed Sarawak from King Leopold II’s list of potential colonies.

Nonetheless, Leopold II was inspired by Brooke. Looking at how the Brooke family ruled over Sarawak, the idea of buying, owning and ruling a country on his own became possible to him.

Besides Sarawak, he was also in the middle of other negotiations with the Dutch over Kalimantan and with Spain over the Philippines.

A narrow escape for Sarawak

After several attempts to buy his own colony, he finally managed to claim an area 76 times larger than Belgium in Central Africa.

He called it the Congo Free State, an area which Leopold II claimed to the international community he would extend philanthropic and humanitarian work under an NGO called International African Association.

The opposite was true.

In what would be known as the “Congo Horrors”, about 50% of the native population died due to being forced into labour (those who didn’t want to work had their houses and villages razed to the ground), disease and famine.

Rubber became the money-maker for Leopold, and so the enslaved population had to meet their quota or suffer the consequences, which included dismemberment, death and beatings.

The international community would finally hear of these atrocities and Leopold’s chokehold on the region would end in 1908. He died a year later, but not before he destroyed evidence of his activities there

Thankfully Brooke was far-sighted enough not to give Sarawak up to Leopold.

Baruk: 10 things to know about the charming traditional Bidayuh building

Published on October 16, 2025

Culture

A baruk or pangah is the main section of a traditional Bidayuh village in Sarawak.

It is also known as baluh, balui, balu, or pangarah according to the different dialects of the Bidayuh.

In the olden days, every Bidayuh village used to have one as the centre for various purposes, much like our modern day multipurpose halls.

Here are 10 things you need to know about the baruk:

1. A place for Bidayuh warriors to come together

The commonly known purpose of it is as a place of congregation for Bidayuh warriors. When headhunting was still the norm, this was where the headhunters gathered to meet up.

2. Baruk designs can vary

This cultural house has been built in octagonal or circular shapes. It is usually built on stilts about three to five meters above the ground. Some come with a door in the side while some of the earliest designs can only be accessed through a trap door through the floor.

3.The earliest written records of the baruk dates back to the 1840s

Speaking of earliest designs, Sir Hugh Low (1824-1905) a British colonial administrator and naturalist wrote an early account of baruks in Sarawak, its Inhabitants and Productions (1848).

He referred to it as a pangah, describing it as an octagonal structure built on stilts. There was a large fire place in the middle of the building and platforms encircling it.

4. A trophy room for headhunters

Another early account of the baruk is written by English journalist Frederick Boyle (1841-1914) but he called it a pangaran house.

In his book Adventure among the Dyaks of Borneo (1865), Boyle described his experience visiting a baruk in a dilapidated state at Kampung (village) Krokong, Bau.

He wrote, “In it were hung nine human heads, among which an immense specimen belonging formerly, as we were told, to a Dyak from Serike.”

This is why some Western scholars refer it as the ‘head-house’. Apart from the skulls of their enemies, it also houses relics such as gongs and weapons.

Baruk 1 — Skulls on display inside the *baruk* at Sarawak Cultural Village.

5. The olden day meeting room

When government officers came to a visit at a Bidayuh village, the baruk would serve as the discussion venue for the meeting.

It also served as a meeting room for the villagers to discuss farm work and other affairs.

6. A place for religious purposes

Before Christianity came, the baruk played a major role as a ceremonial place for the Adat Lama (old practices) of the Bidayuh.

Ritual and religious ceremonies were held in the baruk for all villagers to attend.

Baruk 2 — A traditional ritual such as Nentang Jule (a post-harvest thanksgiving ceremony) held in Kampung Pichin Longhouse Homestay, Serian. This kind of ceremony would have been held in a *baruk* back in the olden days.

7. It also served as shelter

When there was a sudden attack on the village, the villagers would gather at the baruk for protection. Since it was built on high stilts, this gave the Bidayuh warriors a upper hand against their enemies.

New Zealand anthropologist Dr. William Robert Geddess spent two years at Kampung Mentu Tapuh Serian after the end of World War II. He described that the baruk stood higher off the ground than other buildings in the village, giving an advantageous a viewing point for the warriors to keep watch for incoming attacks.

It also offered shelter for visiting travellers seeking accommodation.

8.The house is a some sort of ‘detention room’

According to local historian Chang Pat Foh in The Land of Freedom Fighters, the building is a some sort like a detention room in the olden days.
He wrote, “All unmarried men and young boys were compelled to sleep in the baruk to keep them out of mischief.”

9. Only a few authentic ones remain

Perhaps because of the spread of Christianity and headhunting no longer in practice, most Bidayuh villages do not have a baruk.

With change in lifestyle and modern conveniences, the baruk has fallen out of use.

Nonetheless, those who are interested can still find authentic ones at Kampung Opar (Bau), Kampung Benu (Padawan) and Sarawak Cultural Village.

10. It’s design has inspired many modern buildings in and around Kuching

Despite falling out of use in modern living, the baruk remains an iconic structure for the Bidayuh people. The octagonal or circular shape of the building has inspired a few modern buildings including Bau Civic Centre, Dayak Bidayuh National Association (DBNA) hall and Kampung Taee community hall.

You can also stay in a baruk-inspired hotel room at Damai Beach Resort, Santubong which comes complete with a view of South China Sea.

The Japanese Building of Kuching: What you need to know about this historical landmark

Published on October 9, 2025

Culture

Do you know there is a Japanese building in Kuching?

When the Japanese forces first landed in Miri on Dec 16, 1941, they had successfully captured Kuching by Christmas day.

For over three years, the Japanese occupied Sarawak where the Imperial Forces introduced Japanisation, requiring the locals to learn Japanese language and customs.

Despite these efforts, only a few remnants of the Japanese occupation can still be seen to this day in Kuching.

One of them is Batu Lintang camp which was originally the British Indian Army barracks, while the other stands between India Street and Carpenter Street and was aptly named The Japanese Building.

The Japanese Building, an administrative centre for Japanese forces

During World War II, Lieutenant General Marques Toshinari Maeda was elected the first commander of the Japanese forces for northern Borneo.

Initially, his headquarters were in Miri before he decided to move them to Kuching.

In Kuching, the Japanese used the Old Courthouse as their administrative centre. Then in 1941, they decided to build a building – The Japanese Building – to link the Old Courthouse and the Treasury Building.

The Treasury Building was built in 1929 purposefully for the offices of Treasury and Audit departments.

Japanese Building of Kuching Before this building existed, there was a road connecting Carpenter Street and Indian Street passing between the Old Courthouse and the Treasury Building.

The blood and sweat of Prisoners of War (POWs)

The Japanese Building was built with the blood and sweat of POWS who were interned at Batu Lintang Camp.

They had to walk 3 miles in the morning from the camp to the site and walk back again in the evening.

Besides building this administrative centre, POWs together with male civilian internees were also forced to work at Kuching harbour, 7th Mile landing ground and other sub-camps.

Most POWs were Brookes’ officers, officers from North Borneo, Royal Netherlands East Indies Army officers, British Indian Army personnel and Netherlands East Indies soldiers.

Meanwhile, the civilian internees were Roman Catholic priests and missionaries as well as British civilians.

The Japanese paid those who were part of the work party with “camp dollars”. There were also called “banana money” because the picture of banana trees printed on the notes.

Life after World War II

Japanese building in Kuching — Photo taken in Kuching on 24 Sept, 1945-09-24. A party of Japanese arrived by barge at Kuching from Natoena Islands to surrender. They were disarmed and searched on the Borneo Wharf and later allowed to proceed upriver to Bau, the concentration area for all Japanese Prisoners of Wars (POWs). Australian troops and natives gatehred at wharf gate to watch the disarming and searching of Japanese POWs. Photographer Sergeant F. A. C. Burke. Courtesy of Australian War Memorial.

After the Japanese surrendered unconditionally on Aug 15, 1945, the building was first used as the court’s library.

Over the years, it has served different purposes by various parties. Although the inside of the building is inaccessible to the public on a daily basis, it still opens its doors occasionally.

Located awkwardly between two of Brooke’s buildings, the Japanese Building is the only construction built by the Japanese Army that still exists in Kuching.

The Japanese Building of Kuching — The front alley of the Japanese Building.

5 things to know about the beneficial ‘bedak sejuk’ that no one talks about

Published on October 2, 2025

Lifestyle

Growing up in Malaysia, you may or may not have heard of this traditional beauty regime. Widely used among the Malay community, ‘bedak sejuk’ is a facial mask that will turn your face a ghostly white for one night as it works its magic.

The phrase ‘bedak sejuk’ in Malay is directly translated as ‘cold talcum’.

If you have never heard of it, here are five things you need to know about ‘bedak sejuk’ which is still widely used today.

1.The key is in the rice.

This traditional facial mask is basically made of rice. The quality of a good ‘bedak sejuk’ depends on the quality of the rice.

To make your own bedak sejuk, the rice firstly must be soaked in an air-tight container for about four to six months. You have to remember to replace the water from time to time.

After the end of soaking period, the rice will turn soft. Then, put in a little bit of rose water and pinch the mushy rice into small teardrop shapes (see pic below). Dry the ‘bedak sejuk’ in the sun before storing them in an air-tight container. (Some people would store the ‘bedak sejuk’ with pandan leaves to make it more fragrant.)

If it is too much of a hassle to make, you can find them at the local grocery store, especially in the kampung areas.

2.Traditionally, women used it during their confinement or postpartum period.

‘Bedak sejuk’ is usually used by Malay women after giving birth. This is to revitalise their skin after all the hormones changes during their pregnancies.

To apply them, take a bit of the bedak sejuk and mix it with water to turn it into paste. Then, cover your face with the paste like a mask and leave it on overnight. Wash your face as usual in the morning.

3.‘Bedak sejuk’ is believed to have many benefits.

Many believe that this facial mask gives plenty of benefits. It is good to smoothen your skin, reduce the oiliness of your face, the appearance of pimples as well as peel away dead skin.

Some people even go as far as covering their whole body with ‘bedak sejuk’ because of its aftereffect which leaves the skin feeling silky and smooth.

4.There is no scientific research done on it so far.

However, no scientific research has been conducted to prove that ‘bedak sejuk’ really works.

But there are many beauty brands out there that use rice as the base ingredient for their products. These include Rorec, Chriszen, The Face Shop and Skinfood.

5.There are other cultures that use rice in their beauty regime too.

The Malay community is not the only one which has been using rice as part of their beauty regime.

The Koreans have been using rice-infused water to wash their faces for generations. They believe it brightens the skin and has anti-inflammatory properties.

The Yao people, a minority in China and Vietnam, use rice water to wash their hair. In Japan, Geishas use yu-su-ru (boiled-down rice water) to wash their faces. It helps to keep their skin elastic, smooth and fair.

Albert Kwok, the courageous Kuchingite who led the Kinabalu Guerrillas during WWII

Published on September 25, 2025

Culture

Although Albert Kwok was born in Kuching, Sarawak, the traces of his legacy lie 800km away in Kota Kinabalu, Sabah.

Described as “neat, clean shaven, a man of superabundant energy and made many friends” by Stephen R. Evans in his book Sabah (North Borneo) Under the Rising Sun Government, Kwok was the leader of Kinabalu Guerrillas, a group of resistance fighters during the Japanese occupation of Borneo.

Albert Kwok’s early life

Kinabalu Guerrillas — Albert Kwok’s portrait (top left) displayed together with the other freedom fighters at Sabah State Museum.

Born in Kuching in 1921 to a dentist father, Kwok was sent to China to study traditional Chinese medicine in the late 1930s.

He moved to Kota Kinabalu which was then known as Jesselton on May 15, 1941 where he lived with his sister and brother-in-law.

It is believed that Kwok’s mother, brother and his other sister were still living in Kuching during that time.

The birth of Kinabalu Guerrillas

When the Japanese force started its offence against Jesselton, the town was defended by only 650 men of the North Borneo Armed Constabulary.

By 9 Jan 1942, the whole town was occupied by the Japanese.

A month later, Kwok wanted to establish connections with the Allied movements particularly the United States Forces in the Philippines (USFIP).

USFIP was the only sole armed resistance movement in the region which had firearms.

He managed to make his way to Tawi-Tawi in the Philippines where he trained under the command of Filipino Lieutenant Colonel Alejandro Suarez.

A year later in May 1943, Kwok returned to Jesselton and tried to contact Overseas Chinese Defence Association (OCDA).

Then in June 1943, he was back in Philippines again where he was appointed Lieutenant on July 1 by the US Army.

Kwok returned to North Borneo again only with three pistols and a box of hand grenades.

With a limited supply of firearms, he started a resistance group on 21 Sept 1943.

The group initially called themselves the Chinese National Salvation Association (CNSA), a branch of the ODCA.

However with more members of indigenous peoples, Eurasians and Sikh Indians of Jesselton joining in, the group renamed themselves theKinabalu Guerrillas Defence Force.

The Double Tenth Revolt

Only armed with parangs, spears and kris, the Kinabalu Guerrillas launched their attacks from Oct 9, 1943.

With about 300 guerrilla fighters, the revolt was aided by the Bajau-Suluk leaders such as Panglima Ali (Sulug island), Jemalul (Mantanani islands), Arshad (Udar island) and Saruddin (Dinawan island) attacking from the sea.

The Kinabalu Guerrillas had the element of surprise: They temporarily succeeded reclaiming Jesselton, Tuaran and Kota Belud with 50 to 90 Japanese casualties.

Evans wrote, “The following morning, all the main buildings in Kota Kinabalu (Jesselton) right up to Tuaran, were fully decorated with flags to celebrate the Double Tenth (Oct 10). They were the Sabah Jack (North Borneo Union Jack), the Union Jack, the United States Of America and the Chinese flag.

“The people celebrated the feast in freedom.”

The aftermath

The celebration did not last long. The Japanese started to reinforce themselves with troops coming in from Kuching.

Kwok and his Kinabalu Guerrillas was forced to retreat but the fight continued for the next three months.

The Japanese launched a series of bombings from Kota Belud to Membakut, burning down villages and killing around 2000-4000 civilians.

After being threatened with the possibility that more civilians would be killed, the top members – including Kwok – surrendered themselves to the Japanese on 19 Dec 1943.

The execution of the Kinabalu Guerrillas

While in prison, Kwok was tortured and questioned. Survivors who were imprisoned with him said that he suffered quietly, taking the responsibility of the Double Tenth Revolt.

He reportedly tried to commit suicide but failed.

On 21 Jan 1944, 176 people were executed. Not all of them were members of the Kinabalu Guerrillas; some were just civilians deemed guilty by the Japanese.

Kwok, Charles Peter, Chen Chau Kong, Kong Tse Phui, and Li Tet Phui were among those who were beheaded that day.

Other members including Jules Stephens, Panglima Ali and Rajah George Sinnadurai were shot to death.

The site of their executions is where the Petagas War Memorial now stands.

Kinabalu Guerrillas 2 — A kempeitai (Japanese police) would wear this headgear and leggings during World War II.

Sabah chief minister Donald Stephens’ first Malaysia Day memorable message

Published on September 18, 2025

Culture

Donald Stephens (later known as Tun Mohd. Fuad Stephens after his conversion to Islam in January 1971), was the first chief minister of Sabah in Malaysia.

After founding United National Kadazan Organisation (UNKO) in Aug 1961, Stephens helped to negotiate Sabah’s independence through the formation of a federation.

The federation now known as Malaysia was heavily opposed by its neighbouring countries Indonesia and the Philippines.

After Sabah held its first elections in April 1963, Mustapha Harun was installed as the first Head of State while Stephens its chief minister.

On Sept 16, 1963, Malaya, North Borneo (Sabah) and Sarawak joined together to form Malaysia.

That was the day Donald Stephens relayed his Malaysia day’s message in a special broadcast. His message was also published in local newspapers.

Think as Malaysians

He first urged Sabahans to break all barriers which divide people in the different territories of Malaysia and instead to think and act as Malaysians.

“To begin this process of barrier-breaking, let us henceforth think of ourselves as Malaysians, not as Malays, Kadazans, Muruts, Chinese, Indians, Eurasians and so on.

“Let us not only learn to think as Malaysian, let us act and live according to Malaysian ideals.”

To Sabah’s first chief minister, Malaysia Day was the greatest day yet known to Sabah.

This was because it was the day he said, “Sabah emerges from its colonial cocoon into full nationhood, an independent state within the great new nation of Malaysia.”

Campaigning for racial harmony

Speaking at the time when unity was something that needed to be worked on, Stephens placed racial harmony as one of the major political objectives of his party.

He said, “There are still strong fences dividing many of us. I want to see these fences go down as quickly as possible, however it will not be easy.

“We must destroy these barriers if we are to bring into being a Malaysia where all the people are truly one in their loyalty and love for Malaysia.”

He added that his government would encourage the capital needed to come in and get the gold lying in Sabah’s unexplored land– of minerals, oil, rubber, coconut, timber, cocoas, oil, palm, sugar, rice or other crops.

Donald Stephens Malaysia Day 3 — A group photo of Sabah’s first state cabinet with Donald Stephens sitting on the third left.

How have Stephens’ high hopes for Sabah in Malaysia fared?

He was hopeful in his message on the Malaysian federation, promising that his government would do everything possible to improve the standard of living of the people of the kampongs.

“With the funds we need for development guaranteed, I have no doubt that within a matter of years, ours could be one of the richest states in Malaysia, if not the richest state in Southeast Asia.”

Stephens died in a plane crash – a subject of numerous conspiracy theories – on June 6, 1976.

The crash happened less than two months after Berjaya, Stephen’s party won the 1976 state election.

Less than two weeks after the crash, Stephen’s successor Harris Salleh signed what most considered a lopsided deal which led to a 95% loss in oil revenue for Sabah through the Petroleum Development Act.

In 2010, Sabah made headlines when the World Bank stated in a study that it was the poorest state in Malaysia.

However, the State Economic Planning Unit (EPU) of the Chief Minister’s Department was quick to refute the claim pointing the fact that its former chief minister Musa Aman had successfully reduced the incidence of household poverty in Sabah from 24.2% in 2004 to 16.4% in 2007.

Donald Stephens Malaysia Day — A stone to commemorate Malaysia Day displayed in Sabah State Museum.

Japanese Surrender 1945 and the contents of leaflet announcing it

Published on September 11, 2025

Culture

After the Japanese surrender in August 1945, Royal Australian Air Force planes dropped leaflets all over Sarawak’s First Division.

According to The Sarawak Gazette, the leaflet was foolscap size (a bit longer than A4) with a broad orange border and it was only available in English.

The content of the leaflet was about what to expect or do when the Japanese surrendered their power after the end of the war.

These leaflets were dropped all over Kuching, Batu Kawah, Bau, Lundu, Serian and Simunjan.

The day when the Japanese Surrender. Aboard HMAS Kapunda as the Japanese envoy’s interpreter reads the surrender terms to Major-General Yamamura, the Kuching Garrison Commander (right). Copyright expired-public domain.

Here is the text of of the leaflet announcing that the Japanese surrender:

To the people of the First and Second Division of Sarawak.

1.News of the Japanese surrender will already have reached you. In addition to the Australian troops who will be coming to remove the Japanese, three officers of the Sarawak government are coming to help you, they are Lieutenant Colonel W.P.N.L Ditmas, Lieutennat Colonel C.E. Gascoigne and Major G.T Myles. They belong to a military unit known as the British Borneo Civil Affairs Unit (BBCAU).

2.The following general instructions are issued for your help and guidance:

A)You are asked to conserve your stocks of food as carefully as possible and to continue planting food stuffs to your utmost ability, as shortage of shipping and food makes the supply problem difficult.

B)Persons living outside the Kuching Municipal Area are asked to stay where they are until called, this applies particularly to the Bau and Serian districts.

C)Looting or stealing of any property whatsoever is a very serious offence and is liable to severe punishment. This includes all Japanese owned property, also property taken from others by the Japanese but in the case of the latter, after investigation and in due course this property will be returned to the rightful owners.

D)In the event of the Japanese authorities relinquishing administrative control before the arrival of the Allied troops and until further orders are received from BBCAU, Native officers and other government servants at present in office should administer the areas under their control in accordance with the laws of Sarawak and of conditions existing in Sarawak immediately prior to the Japanese occupation in 1941. Their main duty is to ensure the protection of life and property. Ketua-ketua kampung and Kapitan-kapitan Cina and other chiefs will continue to exercise the powers they held prior to the Japanese occupation. Improper behavior during the period of enemy occupation will be investigated.

E)The native officer in-charge of Kuching district and the senior inspector in charge of Police in Kuching will report to BBCAU immediately on its arrival at Pending or Kuching.

F)It is possible that some stocks of food still exist in the First and Second divisions. All of these must be safeguarded and police guards put over the places in which they are stored. In cases of genuine need, issues of food may be made from any of such stores, but full details of total stocks, amounts of issues with names and dates must be recorded.

G)All government office buildings, including the Museum, the Power Station, Churches, the Mosque and Cinemas, and all stores of valuable commodities must be placed under Police guard to ensure their safety.

H)It should be be the immediate responsibility of all Native Officers assisted by their staffs to make reports on the availability of all food supplies and the location and quantity of all food in stores, and the condition and location of any former Government or Japanese vegetables gardens or rice plantations. These reports for the whole of the First and Second Divisions are to be handed to or sent to BBCAU as soon as possible after their arrival in Kuching. The Kuching Chinese Chamber of Commerce is requested to assist with this work.

Aboard the corvette HMAS Kapunda, General Yamamura, commanding officer of Japanese forces in the Kuching area, hands his sword to Eastick, commanding officer of Kuching Force. This marks the Japanese surrender in Sarawak.

In the right background is Lieutenant A. J, Ford Ranr, commanding officer of the Kapunda. Copyrighted expired-public domain.

In the end, the surrender document was received by Australian Brigadier General Sir Thomas Eastick in the afternoon of September 11, 1945.

Today, one can only imagine how Sarawakians felt when reading the leaflet, especially those who lived in fear during the Japanese occupation.

Avet, the beautiful Kayan traditional baby carrier

Published on September 4, 2025

Culture

Avet is what the Kayan people in Borneo call their baby carriers.

Typically consisting of a rattan and wood frame and woven rattan straps to carry the baby, some wooden seats in an avet can be removed completely.

The most time-consuming part of an avet though, is the decorative beadwork. In the olden days, an avet was made by a family member – most likely a grandmother or an aunt.

Meanwhile, the Kenyah call it ba’ and it is more than just a baby carrier, it is also a status symbol. Other ethnic groups such as the Kajang, Punan, Berawan and Sebop also used the same style of baby carriers although they may use different motifs.

Although most Kayan mothers hardly use an avet today, you can still find one in some households being passed down from generation to generation as heirlooms.

Today, you can purchase them from local craftsmen or antique collectors online.

Here are some interesting facts about the avet or ba’:

1. It serves two roles: utilitarian and symbolic purposes

In terms of practical use, the avet or ba’ allows parents to carry their baby in an old-school backpack. It also serves as a symbol to indicate the baby’s social status.

For example, an avet with a human figure can only be used by the maren (aristocrat) of the Kayan people. Those who are not from maren status are prohibited from using this motif or illness will fall upon from them.

2.The motifs have mystical roles

According to Robyn J. Maxwell in Life, Death and Years of Southeast Asian Ancestral Art, the avet is believed to be embedded with prayers.

This is to protect the souls of young children from wandering and coming into contact with disease and illness.

In addition to that, the dramatic demonic figure on some of the beadwork was designed to protect the child by scaring off offensive spirits.

JOE 4796 — How the lining of the baby carrier looks like.

3. An avet is not supposed to be sold or lent

In The Pagan Tribes of Borneo by Charles Hose and William McDougall, none of a child’s possessions, including the avet, should ever be sold or lent.

They may, however, be used by a younger sibling once the older one has outgrown them.

4. James Brooke’s secretary Spenser St. John once wrote about it

Spenser St. John was Brooke’s secretary and a British Consul General in Brunei in the mid 19th century.

St. John wrote in Life in the Forests of the Far East (1862) that at a Kayan village in the Baram river area, he saw a high-ranking woman carrying her baby in a “rattan seat covered with fine beadwork.”

5. The Metropolitan Museum of Arts have one on display.

The Met in New York features one avet which is believed to be from the late 19th to 20th century.

Made from fiber, wood, glass beads, cloth and shells, that avet is most probably by the Kenyah or Kayan people from Kalimantan, Indonesia.

It was a donation by the Ernest Erickson Foundation.

6. You can find one at Penn Museum, Philadelphia in US

According to Penn Museum records, there is a Kayan avet in their collection which is believed to have been made in 1890.

This avet has a wooden seat, is made with woven rattan and also has bunches of dangling charms made of seed pods and snail shells.

7. Another one is at the British Museum

Charles Hose, a British Resident during Brooke era reportedly sold one to the British Museum.

It is a simple one made by the Kayan in Baram of wood and shells.

The baby carrier dates back to 1905.

8. One avet is displayed at the Textile Museum of Canada

On top of that, the avet at the Textile Museum of Canada was collected from the Apo Kayan, Borneo perhaps from 1900-1930.

9. Another one is at Five Continents Museum in Munich, Germany

Dr. Friedrish Dalsheim found the baby carrier during his stay along the Kayan river in East Kalimantan in the early 1930s.

Dalsheim was a director and writer, known for The Wedding of Palo (1934), Black Magic (1933) and Menschen in Busch (1931).

His whole Borneo collection including an avet was given to the museum as a permanent loan in 1937 after he committed suicide in 1934 at 41.

JOE 4802 — An *avet* presumably made in the early 1980s.

JOE 4806 — This one was purchased from an Indonesian craftsman.

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