Patricia Hului

Patricia Hului is a Kayan who wants to live in a world where you can eat whatever you want and not gain weight.

She grew up in Bintulu, Sarawak and graduated from the University Malaysia Sabah with a degree in Marine Science.

She is currently obsessed with silent vlogs during this Covid-19 pandemic.

Due to her obsession, she started her Youtube channel of slient vlogs.

Follow her on Instagram at @patriciahului, Facebook at Patricia Hului at Kajomag.com or Twitter at @patriciahului.

The legend of Batu Puyang in Batang Ai you probably never heard

The story of petrification is common around the world, the oldest in Western literature probably being the tale of Medusa. Even here in Sarawak, many have heard stories and folktales of how people or buildings have turned into stone.

Here is one story of that is actually very similar to the legend of petrification in Fairy Caves, Bau, but this legend comes from the Batang Ai area:
The legend of Batu Puyang in Batang Ai you probably never heard
Batang Ai Dam lake.

In the olden days, there were certain things which one was forbidden to laugh at, for fear of incurring ‘kudi’, a state of flood and disaster brought on by the wrath of the spirits.

Anybody to have committed these taboos were believed to have suffered from dreadful punishment.

According to Iban traditional belief, the virgin forests in those days were inhabited by all kinds of spirits such as Antu Babas and Antu Keranggas.

These spirits did not like to hear words being said in arrogance or see men doing taboo things.

Legend has it that in Batang Ai, not far from a place called Rantau Panjai, there was a limestone hill called Batu Puyang.

Long time ago, this hill was the site of a longhouse under the tuai rumah (headman) named Puyang.

How the name Batu Puyang came about

About four centuries ago, the headman held a Gawai Burong (Bird Festival) at his longhouse.

He invited many people to join in the celebration. During the festival, a young boy went out to examine the catch in his grandmother’s fish trap.

After checking and finding that the trap was empty, a funny thought occurred to him and he thought it would be funny to play a trick on his grandmother.

He took a poo, and wrapped it up carefully in a leaf. He then brought it home and handed it to his grandmother. Expecting to see the day’s fresh catch, the grandmother was angry to find his fresh, steaming poop instead.

She vowed revenge. Later that evening, she put a cat in a dress belonging to a girl and released it in the middle of the Gawai Burong celebration.

As the cat walked among the celebrants, they laughed to see it.

Apparently, this was a big no-no to the greater spirits. Suddenly, the sky became dark and the wind blew so hard that everybody became alarmed.

Rain began to fall in torrents and the sound of thunder became deafening. As the rain fell onto the longhouse, the building and its people (including her grandson) were transformed into stone, which are now known as Batu Puyang.

Similar legend to Fairy Caves Bau
The legend of Batu Puyang in Batang Ai you probably never heard
Fairy Caves.

The legend of Batu Puyang has a lot of similarities with Fairy Caves, Bau. For the one in Bau, the story started from a poor boy and his mother who lived at a big Bidayuh Kampung known as Kampung Kapur near Fairy Cave,

Similarly, a Gawai celebration was held at one of the kampung houses.

The boy came and peeped in on their celebration, making the homeowner unhappy. To cast the boy away, the homeowner gave the boy some sugarcane waster wrapped in a leaf, telling him there was pork inside.

The boy happily went home to give the wrapped ‘pork’ to share with his mother. After finding out it was just waste inside, the mother sought out revenge against the people of the kampung.

Similar to the legend of Batu Puyang, she took a cat and dressed it in a beautiful outfit. She threw the cat in the middle of the Gawai celebration. As they began to laugh at the sight of a cat in a dress, the sky also roared with thunder and lightning.

When the storm eventually stopped, all the villagers had turned into stone, making up the stalagmites and stalactites inside Fairy Cave.

How the two legends from two different races and parts of Sarawak had so much similarities, we may never find out.

Legend of a two-tailed monster and how poison came about in Borneo

Poison always plays a role in a legend or fairy tale. The most famous example is in Snow White where the evil queen gave the princess a poisoned apple.

Legend of a two-tailed monster and how poison came about in Borneo
Here in Borneo, we have our own version of how poison came about and it came from the mountainous part of this island.

According to Gallih Balang from Pa Longan who wrote to the Sarawak Gazette on July 31, 1965, the legend starts with a hunter named Parang.

One day, while he was out on a hunt, he walked and crossed many streams and mountains. On his way to the top of a hill, he saw a cleared field.

Parang was interested to examine the field and wanted to know what kind of creature could be there. He then decided to sit and watch.

The appearance of a monster

After some time, there came a strange monster. At first, Parang thought it was a crocodile. Unlike a crocodile, however, the creature had two tails.

The appearance of the crocodile amazed Parang as he never seen such a creature.

When Parang returned home, he told his fellow villagers what he had seen. They all gathered together and decided to kill the monster.

Gathering all kinds of weapon such as blowpipes, knives, spears and shields, they all went ahead to find the monster.

When they reached the field, the two-tailed monster was not there. So they decided to wait until the creature came back.

The moment the monster appeared, the villagers killed it. They then discovered that the name of the monster was Ale, the eater, and were relieved with its death.

About three months after they killed Ale, the villagers returned to the site where they killed it.

They found the body had rotted away but only its tails were still fresh as if still alive.

They took the tails home and used it to poison animals and people(!). That was how poison was discovered in Borneo. At the time of Gallih’s account in the 1960s, it was believed that the Bisayas in the interior and along the coast still used the poison.

According to Gallih, the people named the place where the monster was killed Budok Ale, and it is actually not far from Long Bawan, Kalimantan.

Legend of a two-tailed monster and how poison came about in Borneo
A view of Long Bawan in 2019.

Sarawak’s forgotten source of entertainment, Band Day

The current generation should be grateful that entertainment is so easily available nowadays. Imagine living in Sarawak in the late 19th century with no smartphone, internet or TV… how did people entertain themselves?

Like most parts of the world in those days, people turned to music.

For the-then Kingdom of Sarawak, having a ruler who was real fan of music did play an influence on Sarawakians’ exposure to music as entertainment.

According to historian W.J. Chater, the second White Rajah Charles Brooke was passionately fond of music.

Rumour had it that was probably the reason he married Ranee Margaret, who, under her maiden name of Lady de Windt was for some time during the 1860s regarded as the finest amateur pianist in France.

‘The Band’ in the olden days

If you hit a club or bar in Kuching, Miri or Bintulu, there’s a chance that the band playing comes from the Philippines.

Apparently, Sarawak has been inviting Filipino bands to play music here since the 19th century.

“There had always been a band of sorts in Kuching, but the Rajah decided that he wanted somethinng better; so in early 1888 he made a special visit to Manila to engage a Filipino band and although he had only little real knowledge of music insisted on auditioning and selecting the bandsmen himself,” Chater wrote.

Charles was shocked at first when the bandmaster whom he had engaged was enticed away for higher pay.

However, everything went well when the band duly arrived in Kuching in May that year, accompanied by a new bandmaster named Polycarpo.

Charles was hands on with his band. He even insisted that all programs were carefully selected. If the music failed to be up to standard, the bandmaster would receive a stern rebuke at the end of the performance.

The birth of Padang Merdeka

The first thing Charles did after employing his band was to find a location for the band to play at. He wanted it to be somewhere in town so that the public could watch the band’s performance.

So in 1889, the Rajah transformed what was once a swamp into what became known as the Esplanade (later Central Padang and now the Padang Merdeka).

Back then, the site was an ornamental garden with a bandstand in the centre.

The first public performance given there was a great event for Kuchingites. To mark the special occasion, the bandmaster composed a special tune called “The Sarawak Waltz”.

Sarawak’s forgotten source of entertainment, Band Day
The first band that came to play in Sarawak was from the Philippines. Credits: Pixabay.
Was Sarawak’s band days a hit or a miss?

While the Rajah’s support for music and artists was undeniable, Chater shared that the opening of the Esplanade brought band days which were unanimously recorded as the most unpopular social functions ever introduced by the Rajah.

When he was in his 70s (with one deaf ear and only little hearing in the other), he still insisted that band day should be held twice a week. Additionally, he ordered all his European officers to attend.

“One these occasions, he used to like to surround himself with the prettiest ladies of all communities and once the band had started nobody even dared to whisper without receiving his icy stare,” Chater wrote.

The Rajah even did something that would be considered against our present day lawbour laws. Since in those days, there was no such thing as annual increment in salaries, the Europeans officers only received their increment when the Rajah remembered them. Thus, it became a matter of “no band, no rise in salary.”

Ranee Sylvia’s thought of Sarawak band day

When Ranee Sylvia Brooke was still the Ranee Muda, she disliked band days so much that she wrote about in her book The Three White Rajahs.

“There was an extremely undesirable ceremony called ‘Band Day’, when twice a week everyone would dress up in their best clothes and congregate round the Rajah upon a stretch of grass where the band would play classical music, or would respectfully listen to the discordant sounds issuing from the Filipino band, which fortunately for him (the Rajah) was unable to hear. ‘Ah’, he would say, tapping his stick upon the ground, ‘Mozart… very lovely’, although the actual melody they had been playing at the moment was Chopin. None of us dared contradict him,” Sylvia wrote.

Nonetheless, the Ranee still found delight from watching some of the officers, who having put in an appearance and been seen by the Rajah, would then try to slip away for a drink at the Sarawak Club.

Only a few managed to escape as reportedly the Rajah’s eagle eye would usually draw them back.

Sylvia also shared that at the end when the Sarawak Anthem was being played and everyone stood to attention, a sigh of relief would ripple through the crowd.

The end of Sarawak Band Day

Eventually, Charles himself could not stand the band. On May 22, 1910, he wrote a letter to the Commandant of Sarawak Rangers to whom the band was attached to.

He wrote, “The band was somewhat worse last evening and the programme very badly chosen. I can’t stand this and longer and I now direct you to inform the Bandmaster Julian de Vera, that he is to do no more duty and he will retire on pension $6 per month as from today. Put the other man (Pedro Salosa) in his place, and I will see to the band when I return. It is much better to have none at all than a bad one. Be good enough to carry out these orders to the letter.”

Hence that was how de Vera’s 21 years of service as bandmaster abruptly came to an end. After that Pedro Salosa replaced him as bandmaster and he continued to serve until 1932. It was when the band was disbanded along with Sarawak Rangers.

The legend of Kuala Sibuti’s buried treasure you probably never heard of

Buried treasure always comes with a story or legend. Sometimes, it even comes with a curse.

Here is a legend of buried treasure in Kuala Sibuti, Sarawak that was recorded by Sarawak Gazette writer R. Nyandoh:

Long time ago, a vessel was wrecked at Tanjung Payung somewhere near Kuala Suai, south of Niah river.

The vessel carried many passengers as well as their valuables.

After the wreck, the survivors managed to float off on a small box. This boat eventually made its way to Kuala Sibuti.

There the people dug a large hole and hid their belongings. To mark the site, they plant a tree called Kaya Ra which was not found in any part of Sarawak.

Many years later, the Kedayans came and settled down in Kuala Sibuti. They found the belongings that were previously buried there. What were left were broken pots and jars which the Kedayan called “Gusi”.

The legend of Kuala Sibuti's buried treasure you probably never heard of

The curse of Kuala Sibuti’s buried treasure

One day, a woman named Hanipah was collecting shrimp at Kuala Sibuti. She accidentally caught a golden cup in her net.

Happy with her potential for riches, she decided to sell the golden cup.

With her newfound wealth, Hanipah went on a pilgrimage to Mecca. Many years later, despite having many children, only a few them survived.

She blamed the deaths of her family members on herself for taking and selling the golden cup.

After Hanipah, there was another person who accidentally found one of the buried “gusi”.

Allegedly, a Chinese man named Eng Soon found a jar while planting coconut trees. He tried to find more treasure by digging around in more places, but he was not successful with his attempt.

What happened to Eng Soon and the jar that he found remained a mystery to this day.

In the following years, many have tried looking for the buried treasure in Kuala Sibuti.

It is said, however, that whenever they started digging, wind, rain and storm will start to pour in. This has left them too frightened to carry on digging. Eventually, people stopped trying to look for the buried treasure of Kuala Sibuti.

Janghwa Hongryeon jeon, the legend behind A Tale of Two Sisters (2003)

When it comes to Korean horror films, one of our favourites is none other than A Tale of Two Sisters (2003).

This psychological drama movie was written and directed by Kim Jee-won.

He is credited for writing and directing other remarkable movies such as A Bittersweet Life (2005) and The Good, The Bad, The Weird (2008).

Jee-won also directed I Saw the Devil (2010), a thriller film about a National Intelligence Service agent who seeks revenge when his fiancee is brutally murdered by a psychopathic serial killer.

Regardless of the genre, this prolific director is known for twists and thrills in his movies.

A Tale of Two Sisters for instance is famous for the twist in its ending. The movie was inspired by a folktale from the Joseon era (1392-1897) called Janghwa Hongryeon jeon (The Story of Janghwa and Hongryeon).

Janghwa Hongryeon jeon, the legend behind A Tale of Two Sisters (2003)
Moon Geun-young (left) as Bae Su-yeon and Im Soo-jung (right) as Bae Su-mi in the movie A Tale Of Two Sisters.
Here is the Legend of Janghwa Hongryeon jeon which inspired A Tale of Two Sisters:

Once upon a time, there was a couple who had two daughters – Janghwa (Red Flower) and Hongryeon (Red Lotus).

Unfortunately, the mother died and the father then remarried. In a classic Cinderella story, the stepmother turns out to be an evil woman who was abusive towards her stepdaughters.

However, the two sisters never told their father about it. The stepmother and the father had three sons of their own.

Years passed and when Janghwa got engaged, the father asked his second wife to help with the wedding ceremony. Unwilling to spend a penny on Janghwa, she came up with an evil plan.

One night when Janghwa was sleeping, the stepmother had her eldest son put a dead skinned rat in Janghwa’s bed.

She brought the father to Janghwa’s room the next morning, telling him she had a bad dream about her elder stepdaughter.

When she pulled back the covers on Janghwa’s bed, the father saw the skinned rat, but was convinced by the evil stepmother that it was a bloody fetus. Immediately, the father believed his wife and that Janghwa had a child out-of-wedlock.

Feeling wronged, Janghwa ran out of her house to a pond in the nearby forest. The stepmother ordered her eldest son to follow Janghwa, who later pushed her into the pond.

She died by drowning, but the villagers believed she committed suicide out of shame.

Unable to bear the abuse by her stepmother, Hongryeon soon committed suicide in the same pond where Janghwa had drowned.

The Curse of Janghwa Hongryeon jeon

After the death of the two sisters, whenever a new mayor came to the village, he was found dead a day after his arrival.

Finally, a young man came to the village as the new mayor. When night came, he saw the ghosts of the two young women.

The young mayor gathered up his courage and asked them if they were the reason the previous mayors were found dead.

The ghosts explained that all they wanted for the villagers to know the truth; that Janghwa had been framed by her stepmother and murdered by her eldest half-brother.

When the young mayor asked them for evidence, Janghwa then told him to examine the so-called miscarried fetus that the stepmother had shown to the villagers.

Morning came, and the mayor revealed the truth to everyone after examining the ‘fetus’.

He then sentenced the stepmother and her eldest son to death for their crime. A couple years later, the father married again.

In a dream you don’t expect on your wedding night, the two daughters visited their father in a dream, telling him that they wanted to come back to him.

Nine months later, the father’s third wife delivered a pair of twin girls whom he named Janghwa and Hongryeon.

The Movie: A Tale of Two Sisters (2009)

As for the plot of A Tale of Two Sisters, it focuses on a teenage girl Sumi (played by Im Soo-jung) who is just released from a mental institution.

She settles in with her father (Kim Kap-soo), younger sister Su-yeon (Moon Geun-young) and stepmother Eun-joo (Yum Jung-ah).

Strange things start to happen surrounding Sumi, but are they real or just part of her imagination?

This psychological horror drama film became the first Korean film to be screened in American theatres.

However, the American remake of this film titled The Uninvited (2009) did not receive positive reviews as the original movie did.

Sarawak once exported over 60 tonnes of pangolin scales in the 1950s

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Did you know that it was legal to export pangolin scales in Sarawak back in the 1950s?

Pangolin (Manis javanica) was hunted for its scales and then exported through Kuching.

This unique animal has large, protective scales covering their skin. It is the only know mammal to have this feature.

They live in hollow trees or burrows. Pangolins are nocturnal and tend to be solitary. They only meet to mate. Their diet consists of mainly ants and termites, which they capture using their long tongues.

According to a report by Tom Harrisson and Loh Chee Yin, from 1958 to 1964 Sarawak exported more than 60 tonnes of pangolin scales.

Harrisson and Loh found in their study that each pangolin’s exportable scales average about 3 catty (1.8kg).

Here comes the sad part; since the maturity of the animals does not effect the value of their scales, so the traders back then even exported scales from younger pangolins.

The researchers calculated based on the weight of the pangolin scales that there over 50,000 pangolins were hunted for their scales in just seven years!

Where did these pangolin scales came from

Harrisson and Loh wrote, “Ninety-nine per cent of the scales exported from Sarawak came from Indonesian Borneo.

“They were being smuggled over mainly to the border towns of Krokong in the First Division and Lubok Antu in the Second Divison, while shops in Tebakang, Serian and Simanggang also bought any amount offered to them for sale by local people or by Indonesians, in quantities ranging from 50 to 500 katis.”

The pangolin scales that came to the dealers in pieces packed in gunny sacks.

For scales that came in with the skin attached usually fetched a poorer prices. This is because they need to boil them first to extract the scales.

“As they reach the shops, they are checked to make sure they are dry, and genuine and then repacked for export to Singapore or Hong Kong, where they are probably cleaned and sorted for re-export to mainlain China,” Harrisson and Loh stated.

The purpose of pangolin scales trades

Pangolin scales were wanted for their so-called medicinal values. They believed it had anti-septic values, stimulated blood veins and sped up the chemical reaction of any medicine.

There were two methods of application.

Firstly, raw pieces of scales were used for scratching itchy skin. It was believed that this would prevent further infection which usually follows if the affected part is scratched by fingernails.

Secondly, pangolin scales were ground into powder and then mixed in with other herbs boiled in water for the patient to drink.

Back then, dealers paid from $200 to $300 per picul or 100 kati for scales or $70 to $90 per pikul for scales still attached to the skin.

These prices also depended on the demand from China.

Sarawak once exported over 60 tonnes of pangolin scales in the 1950s
The price of pangolin scales depended on demand from China. Credits: Pixabay.
Protecting the pangolin in present day Sarawak

In October 2019, Sarawak Forestry Corporation announced its plan to have the pangolin upgraded to the “totally protected” category.

Totally protected species in Sarawak may not be kept as pets, hunted, captured, killed, sold, imported or exported or disturbed in any way, nor may anyone be in possession of any recognizable part of these animals.

To this day, the pangolin population is still threatened by deforestation and poaching for its flesh and scales.

According to World Conservation Society, pangolin scales are made of keratin which is the same thing that makes our human fingernails and hair.

Hence, eating pangolin scales has no medicinal value whatsoever as it is like eating your own fingernails or hair.

Read more:

Sarawakians were once encouraged to catch shark commercially

How the Bornean Rhinoceros was hunted into extinction in Sarawak

Gawai Betembang, when slaves were freed through adoption

Every ethnic group in Sarawak has a forgotten ritual or ceremony that is no longer practised due to several reasons. The main reason is usually because that ritual or ceremony no longer applies, especially if it is related to headhunting or slavery.

Here is an example of a ceremony that is no longer practised by today’s Iban communities in Sarawak. Iban ethnologist Benedict Sandin shared his research on Gawai betembang which was published in The Sarawak Gazette (Aug 31, 1964).

In Anthony Richards’ Iban-English dictionary, the word “tembang” means a token or pledge given at the formal manumission (which means the formal freeing) of slaves.

According to Benedict, “betembang” is a word used by the Iban to refer to the adoption of a slave or a lower class person by somebody from the upper class at a special feast held for that purpose.

“More than a century ago, the Ibans of Saribas and Skrang in the second division of Sarawak used to engage in piracy. Through these piratical pursuits they captured many slaves as victims of their raids,” Benedict stated.

“The other Ibans who lived further inland, especially in the Batang Lupar areas, did not join them in piracy in the Batang Lupar areas, but started to fight amongst themselves over all kinds of disputes, sometimes settled by a slave’s death.”

Iban slavery in the olden days

According to the Iban tradition, if a man incurred a debt which he could not pay when asked to do so, he also would be taken as a slave by his creditor.

If a trapper set a trap for wild animals (jerungkang) and it killed a person, the trapper would be required to pay compensation (pati nyawa) for the life lost.

Let’s say that he was unable to pay this fine, he then would have to become a slave to the deceased’s family. This rule also applied in any cases of accidental death.

If an unmarried woman became pregnant and did not name the father of her child by the fourth month and was unable to pay the required fine, she would be held responsible for anyone in the village who fell sick and died.

Generally, the Iban people did not treat their slaves (or “ulun”) cruelly. However, if necessary, the owner had the right to kill his slave if there was no fresh human heads for him to use at a ceremony to open the mourning period of a member of his family.

In weddings, if the son or daughter of a slave owner should marry, the father might present the child of one of his slaves for their own use.

Furthermore, many slaves were sold by the Ibans to Malay traders as the purchase price for old jars which they prized highly.

Benedict also pointed out, “Should a slave marry another slave in his or her master’s house, the offspring would automatically become the property of the master of the house but the slaves would have no claim on the master’s property.”

Slavery during the reign of Charles Brooke

When Sarawak came under the second White Rajah of Sarawak Charles Brooke, a proclamation was made to abolish slavery in the kingdom in 1886.

Following this decree, many slaves were freed by paying their masters a sum of $36 or its equivalent in the form of jars.

Surprisingly, not all of these slaves wished to be freed. Those who were well treated by their masters continued to live with them for the rest of their lives.

In those days, any slave owner who wished to adopt his slave as his own child was allowed to do so by holding a special ceremony called Gawai Betembang or adat betembang.

For this ceremony, the slave had to satisfy certain conditions such as brew a jar of tuak, produce a small pig (whose liver would be examined to judge its omens regarding the prosperity of the child’s future), produce a spear, buy eight yards of white calico and two yards of red calico with which to make a flag.

The feast of Gawai Betembang

Gawai Betembang was usually held during the night or after the end of other festivities. At this time, many influential chiefs and warriors in the area were invited as witnesses.

Benedict stated, “At the break of day, after the night feasting, a procession took place. In this, an influential chief carried the red flag. He was followed by another who carried the spear. Behind them walked the other chiefs, or their wives if the slave was a girl. Behind came others, members and relatives of the slave master’s family. The hands of those taking part in the procession must hold the length of white calico, called lalau.”

The procession then encircled the ruai (veranda) of the longhouse three times. On the third round, at each veranda, a speaker would ask them, “Chiefs and elders, you have walked three times encircling us. Now, may we be told the reason why you are carrying a flag and a spear and are followed by men and women?”

No longer a slave but a child
Gawai Betembang, when slaves were freed through adoption
After Gawai Betembang was held, a slave was no longer a slave but a “child”. Credits: Pixabay

To this, the chief carrying the spear answered something like this, “Yes, it is right for you all to ask me this question. We have a special reason for holding this procession. This is to mark the day for (so and so) to adopt (so and so) who is former slave and is now to become his own child. This ceremony therefore, is a mark of approval that this child now becomes the rightful heir to his new parents’ property. His ranks is now in line with that of his former master and he is no longer a slave.”

The chief then warned the attendees, “In future, if anyone of us should still call him a slave or a person of low birth, with this spear he shall raid our houses and loot our property. Please remember this, as this is the reason why this feast is being held.”

Shortly after the procession, the newly adopted child would lead the young men to offer tuak to all the attendees in honour of the adoption ceremony.

Then one of the chiefs would kill the young pig, whose liver was carefully examined to find the indications regarding future well-being of the adopted child.

When the ceremony came to an end, the spear was placed in the hands of the newly adopted child and the guests returned to their respective longhouses.

According to Benedict, Gawai Betembung must not be confused with the ordinary Gawai Ngiru ceremony.

“Gawai Ngiru is a ceremony for a man of the same rank to adopt the child of another, and should be witnessed by at least three longhouse headmen,” he added.

The story of Apai Saloi and how he lost his sago flour

Here is a story of Iban comedic folklore hero Apai Saloi, recorded by historian Benedict Sandin which was published in The Sarawak Gazette (Dec 31, 1965):

Long time ago, in Gelong country where Apai Saloi lived, there was a great famine.

So Apai Saloi took his sons, Saloi and Ensali, to cut down a sago tree somewhere downriver from their house.

After they extracted the sago and made it into flour, the father and sons put them in bags and went home in their boat.

While cruising past their paddy fields, Apai Saloi saw something golden yellow glittering in the sun.

Immediately, he thought they were ripe paddy grains. His sons, however, did not believe that they were paddy grains but the flowers of a type of grass called ensawa.

Apai Saloi argued with his sons for awhile over the ‘paddy grains’. After some time, his sons gave up arguing with him.

The story of Apai Saloi and how he lost his sago flour
Apai Saloi thought he ensewa grass was paddy grains. Credits: Pixabay

Apai Saloi threw away his sago flour

Instead of bringing home the sago flour, he threw it into the river. He said that it was useless to bring it home since within the next few days they would reap their new harvest.

Before he went on with his journey home, Apai Saloi made a mark at the side of the boat with his knife in order to remember the exact place where the sago flour had been thrown into the river.

Then, he asked his sons to paddle hard so that he could reach home quickly.

When they reached home, his wife Indai Saloi asked where the sago flour was.

Apai Saloi told her with all honesty that he had thrown it into the river. Indai Saloi was furious with him, calling Apai Saloi a fool for letting his family starve.

But Apai Saloi confidently told her not to worry as their paddy had already ripened.

His wife was smart enough to know that it was impossible for that to happen at this time of the year.

Meanwhile, her sons Saloi and Ensali came forward to tell their mother about what happened and how they argued with their father.

Again, Indai Saloi scolded her husband for his foolishness.

Looking for the sago flour

Tired of his wife’s scolding, Apai Saloi took his sons to look for the bags of sago flour. He told his wife that it was easy to find it since he had marked the place where he had thrown it away.

Immediately after they left their wharf, Apai Saloi asked his sons to dive into the water.

Obediently, they followed their father’s instruction. But no matter how many times they dove into the river, they could not find the bags of sago flour.

Apai Saloi insisted that that was the location of the sago flour since he already made the mark at the side of his boat.

His sons continued to dive until they both could no longer continue.

Seeing her husband returning without the sago flour, Indai Saloi became furious again. Apai Saloi could not do anything else but retire to his mosquito net.

How news was spread in Sarawak before there was the Sarawak Gazette

The Sarawak Gazette was a pet project by the second White Rajah Charles Brooke.

Printed by the Government Printing Office, the first issue was published on Aug 26, 1870 featuring a summary of Reuter’s telegrams on the Franco-Prussian War in a three-page leaflet.

It mostly featured information on commodity prices, agricultural information, anthropology and archaeology and history.

Sarawak (or the province of Kuching) was recognised as an independent kingdom in 1841, but the Sarawak Gazette only came to existence in 1870.

So how did news or information get passed around before 1870?

R.Pringle in The Sarawak Gazette on June 30, 1965 wrote, “It may be assumed that the tiny handful of Europeans who inhabited the Rajah’s domain depended (like everyone else) on word of mouth -on a highly sensitive jungle grapevine which could spread news almost as fast, if not perhaps so accurately, as Reuters.”

But even during the 19th century, it was not wise to depend on word of mouth for information.

Sarawak informal news bulletins

According to Pringle, there were records in London that the Sarawak government had published informal news bulletins as early as 1859.

“That was the year of the so-called Great Malay Plot, a particularly nervous time in the history of the early Brooke state. The Rajah, James, was away in England. Following the assassination of two officers at Kanowit on June 25, the Tuan Muda Charles Anthoni Johnson, later to be the Second Rajah, Charles Brooke, concluded that Sheriff Masahor of Sarikei, described in the history books as a ‘half-breed Arab’ was in league with other Malay chiefs in plot to overthrow the Brooke regime”, Pringle wrote.

When the news of Fox and Steele murders reached Kuching, Charles immediately went to the Rajang area to punish the killers.

To prove and to inform others especially European officers that he took action on the matter, he sent out a news bulletin.

Printed on a sheet of paper about 5 by 7 inches, he sent out the news about his countermeasures on the double homicide.

This news bulletin (dated on Aug 5, 1859) was believed to be kept in the archives of the Society for the Propagation of the Gospel in London.

Here was what was written in the news:

BY AUTHORITY OF THE GOVERNMENT

Despatches from the Rejang were received last night by the Government giving news up to the 28th July.

Mr Johnson (Charles Brooke), with his squadron of gunboats, arrived at Rejang on the 25th, and on the following day proceeded up to Siriki (Sarikei), taking with him Tani, who appears to have been the prime mover in the Kanowit murders.

On the 26th the Head Malays of Siriki tried and executed Si Tani, Si Deraman and six other Kanowit Malays who were in league with the Kanowits Si Kalai and Sawing.

Si Abi, one of the murderers of Mr Steele, had previously been put to death, Si Talip, his other murderer, is reported to have fled to Muka (Mukah), but there is every reason to believe that he will be delivered up to justice. The actual murderer of Mr Fox was killed on the spot by Sayong. The conduct of this fortman, who alone stood to his duty, is worthy of the highest praise.

On the following day the Datus and Head Malays of Sarawak who accompanied the expedition, convicted and executed Haji Mohammed and fiver fortmen who had basely deserted their posts and surrendered Kanowit Fort into the hands of the rebels.

Si Kalai and Sawing have located themselves at the mouth of the Amah, between Kanowit and Katibas and the Dyaks are only waiting Mr Johnson’s arrival to attack in force.

Most of the arms of the fort have been recovered. Mr Johnson, with a large force of Dyaks and Malays, was about to go up to Kanowit immediately.

As false reports arise, it is requested that no reliance be placed in news that is not published by Authority.

Then at the bottom of the bulletin, the words printed were ‘Sarawak Mission Press’.

Before Sarawak Gazette came into the picture, Pringle believed the Brooke government may have published some kind of newspaper or proto-newspaper from time to time, just like how they informed the punitive expedition against Fox and Steele murderers.

How news was spread in Sarawak before there was the Sarawak Gazette
Do you have information on Sarawak Mission Press? Let us know in the comment box.

Read more about Fox and Steele murders here:

The local version of Fox and Steele murder

The 1859 Murders of Fox and Steel in Kanowit

What to know about the real story behind Korean movie Silenced (2011)

Starring Gong Yoo and Jung Yu-mi, Silenced or Dogani is a 2011 South Korean drama film.

The plot is based on real-life events of young deaf students sexually assaulted by faculty members for over five years in the early 2000s.

Here what you need to know about the real story behind Silenced (2011):

1.The movie was inspired by Gong Ji-young’s novel The Crucible

The title of the novel is taken from Arthur Miller’s play of the same name which was based on the real-life events leading to the witch trials of Salem in 1692.

In order to write the story, Ji-young visited the school more than 10 times. She also interviewed those connected with the case, including the victims.

2.How the sex abuse came to light

Gwangju Inhwa School was first established on Apr 17, 1961. Initially, it was founded as the Jeonnam Deaf-Mute Welfare Centre before becoming a junior high school.

Then in 1993, they opened the senior high school section.

Just like in Silenced, a teacher came out to report on the sexual abuse. In 2005, the newly appointed teacher alerted human rights groups. He disclosed that the headmaster had raped a girl in his office while an administrative officer groped a 22-year-old student.

Overall, six teachers were accused as nine victims came forward. Even though the number of victims were believed to be higher, most victims refused to testify out of fear.

The maddening part was that half of the accused were freed immediately because their cases’ statutes of limitation had expired.

At first, the court sentenced the headmaster, the son of the school founder to a five-year term in prison. But the court later reduced the sentence for the headmaster, giving him probation and a 3 million won fine. The rest also received reduced sentences.

The worst thing after the trial was that the victims were ousted from the school. Meanwhile, the school kept 22 students while receiving 1.8 billion won in state subsidies annually.

Some of the teachers who were accused of the sex crimes even returned to the school to teach.

The teacher who complained about the abuse was subsequently fired from his job.

3.The school is also accused of starving their students to death.

While the school was accused of sex crimes since early 2000s, the crime against students reportedly goes back as early as 1964.

A former teacher came forward claiming two students were abused to death and buried them secretly.

According to Kim Yeong-il, the first case took place in October 1964. The vice principal reportedly starved a seven-year-old orphan boy and later beat him to death.

Together with a teacher, the vice principal buried him on a mountain about 7 kilometers from the school.

Six months later, another child died. Kim alleged that the 6-year-old was also starved by the teachers there. The poor starved girl even resorted to eating wallpaper. She was then killed by a caretaker who threw her off a building.

Kim reported both cases to the police in the 1960s but since there were no dead bodies, there were no cases against the school. After he reported the cases, the vice principal and principal (both brothers!!!) locked Kim up and beat him.

Other alumni claimed the son of the school’s board of directors forced two female students to undress and drew nude paintings of them in 1975.

4.The school where the crimes took place is now closed.

Two months after Silenced came out on cinema, Gwangju City officially closed the school in November 2011.

At the time of closure, 22 students were attending the school, 57 stayed at the dorm while 55 received training. All of the students were then transferred out to other schools.

Silenced (2011) caused an uproar among the Korean public and eventually put pressure on politicians.

In October 2011, the South Korean parliament passed the Dogani Bill which eliminated the statute of limitations for sex crimes against children under 13 and disabled women.

Additionally, the bill increased the maximum penalty to life in prison.

What to know about the real story behind Korean movie Silenced (2011)
The screenshot of Silenced’s trailer from Youtube.

5.Ji-young was a student activist in the 1980s and her past has inspired her writings.

In the novel, Ji-young portrays the male protagonist as someone who gives up his fight for justice and returns to his hometown in Seoul.

Ji-young’s past as a student activist during the 1980s inspired most of her writing style. She told The Korea Times in 2009 that if she wrote the novel at a younger age, she might have portrayed the male protagonist as a betrayer.

Since she was writing the book in her 40s, she portrayed him as a tortured human being.

In her home country, Ji-young was given a lot of ‘attention’ by the Korean press, and it wasnot for her writing.

Her personal life – she has been married three times and her children have different fathers – was apparently more shocking than the issues she highlighted in her works.

Ji-young’s other notable work is Our Happy Time in which she addressed the issue of capital punishment. The novel was adapted into the film Maundy Thursday.

Watch the trailer here.

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