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Elizabeth Mershon’s patronising descriptions of ‘Wild Men of Borneo’

It is the 1920s. Imagine you are a pastor’s wife, and have sailed thousands of miles from your home to live in a very foreign country.

You don’t speak the local languages so there is no way you can understand their cultures or customs.

Your husband is always away from home preaching to people you refer to as the ‘wild men’ with hope the news of the Gospel will ‘civilise’ them.

And you stay at home with your servant girl who often clashes with you because she is not running the chores according to your American way.

The only way you could learn about this foreign place you are living in is through your husband and other Westerners around you.

By the time you return to your home country, you write a book and publish it under the title ‘With the Wild Men of Borneo’ (1922), which is what Elizabeth Mershon did.

Elizabeth and her husband Leroy Mershon were stationed in Sandakan in the 1920s as part of the Seventh-day Adventist North Borneo Mission.

Her book ‘With the Wild Men of Borneo’, obviously was by no means an anthropology book but was based on her experience here in Borneo.

For the most part, it offers a glimpse of life in Borneo before World War 2, and also the Western perspective of the ‘civilising mission’ which can be seen in Mershon’s descriptions of Borneans as part of an introduction in the third chapter of her book.

These descriptions are based on her personal opinions which Mershon seemed to have gathered from hearsay around her.

Elizabeth Mershon’s patronising descriptions of ‘Wild Men of Borneo’

So here are some of Elizabeth Mershon’s eyebrow-raising descriptions about the so-called ‘Wild Men of Borneo’:

1.There are ‘two classes’ of Dayaks and one of them is ‘more truthful than the other’

“There are two classes of Dyaks. Those living inland are called Land Dyaks; those living on the coast are called Sea Dyaks.”

“The Sea Dyak, unlike the Land Dyak, is truthful and fairly honest.”

2.The Ibans are descended from the Bugis?

“The Sea Dyaks are not as pure a race as the Land Dyaks, having intermarried with the Bugis from Makassar, in the Celebes.”

3.The description about Bajau people

“On the east coast of British North Borneo are found the Bajaus, or Sea Gypsies. They are a lazy, irresponsible race, building their houses over water, but living almost entirely in their boats. They are of Malay origin, although much darker and larger than the Malays. Taking each day as it comes, and never troubling about what is going to happen tomorrow, they pick up a scanty living along the seashore, catching fish, and finding turtles’ eggs, clams and sea slugs. They lead a wild roving life in the open air, plundering and robbing at every opportunity.”

4.The Bajau are not the only ‘lazy people’ in Borneo according to Mershon

“The Sulus are very lazy, independent and troublesome. Yet they are very brave, and make the best sailors and traders among the islands.”

5.Perhaps ‘the laziest people’ in Borneo according to Mershon are the Muruts

“A very low race called the Muruts live in the interior, on a mountain range near the west coast. These people simply will not work. They eat food they can put their hands on. No matter how dirty an article of food may be, and no matter how long an animal may be dead, it is all the same to the Muruts; they eat it and seem to enjoy it.”

6.The Bruneians don’t seem to be hardworking either

“The natives living in Brunei are called after the name of their country. They too are very lazy; but when they have a mind to work, they make good fishermen.”

7.Finally, the last group of ‘lazy people’ of British North Borneo

“There are also a few Malays and Javanese in British North Borneo. The former are naturally lazy and do not care to work. The Javanese make fairly good gardeners for the Europeans.”

As patronising as Mershon might sound, she did grow fond of Borneo.

In the very first paragraph of her book, “From my childhood days until I arrived in Borneo, all I knew about the country was that it was where the wild men lived, and I always imagined that they spent most of their time running around the island cutting off people’s heads… Before you finish what I am going to tell you about distant Borneo and its people, I hope you will have learned that the ‘wild man from Borneo’ is not such a bad fellow after all.”

Remembering the tragic Hillsborough disaster of 1989

By Geryl Ogilvy

Ninety-six football fans lost their lives in the Hillsborough disaster on April 15, 1989, an event that shook the modern footballing world.

It should come as no surprise that the tragedy remains fresh in the minds of the people, in particular the British public and Liverpool Football Club fans alike, 32 years on.

The victims – men, women and children, the youngest being 14 – had come to support their team in a semi-final FA Cup tie between Liverpool and Nottingham Forest at Sheffield Wednesday’s Hillsborough stadium.

The match was televised live globally. To the horror of the spectators and those watching on the telly, overcrowding in the standing-only section behind the goal post of the Liverpool supporters led to the people being crushed against the fan barriers.

The crush was so great that the fencing collapsed, injuring 766 people.

Ninety-four died on the day itself. One person died at the hospital a few days later and the last victim, who was in a vegetative state following the crush, never regained consciousness, eventually dying in 1993.

It was the highest death toll in British sporting history.

The Hillsborough stadium disaster led to the Taylor Report, which recommended that all major stadiums be converted to an all-seated model, where all ticketed spectators should have seats to prevent overcrowding.

The football league in England and Scotland introduced regulations that required clubs in their top two divisions to comply with these recommendations by August 1994.

While the report stated that standing accommodations were not intrinsically unsafe, the government decided that no standing accommodation (standing terraces) would be allowed. Also gone were the fences surrounding the pitch as a number of safety improvements were made in football grounds across Great Britain.

Events that led to the Hillsborough disaster

Hillsborough disaster memorial
People visit Hillsborough disaster memorial on April 20, 2013 in Liverpool, UK. Hillsborough disaster was a stadium crush on April 15, 1989 which resulted in 96 deaths.

The semi-final clash between Liverpool and Nottingham Forest took place on a Saturday, April 15, 1989. Tickets to the 53,000 capacity stadium were already sold out, with fans from both sides heading to Hillsborough stadium for the 3pm kick-off.

With hooliganism in English football at its height in the 80s, segregation of the fans needed to be enforced strictly.

As such, Liverpool supporters were allocated the smaller end of the stadium, Leppings Lane, so that their route would not come in contact with Forest supporters coming from the south.

The North and West ends (Leppings Lane), held 24,256 fans, reached by 23 turnstiles from a narrow concourse.

Meanwhile, Nottingham Forest supporters were allocated the South Stand and Spion Kop on the East Stand, with a combined capacity of 29,800 reached by 60 turnstiles spaced along the two sides of the ground.

Fans began to arrive at Leppings Lane stand around noon. Only seven turnstiles at the west entrance were allocated for the 10,100 ticketed Liverpool supporters for the two standing-only terraces.

At the time, it was common practice in football grounds that terraces be divided into “pens” by high fences to separate fans into blocks, as well as from the pitch.

According to the second coroner’s inquests held between April 1 and 26, 2016, the jury was told that entrance tunnel led supporters directly into the two pens, marked pens 3 and 4, situated behind the goal, while access to other pens (1 and 2) was poorly marked.

There was no proper system on the day to ensure fans were evenly distributed across the pens. The lack of personnel to monitor entries made counting the crowd in each pen difficult. The police had expected supporters to find their own sections and to spread across the pens in search for space. However, movement between the pens was difficult due to narrow gates of the entrance tunnels.

By 2.15pm, a large crowd had built outside Leppings Lane turnstiles as progress at the turnstiles was slow. Inquests heard that half an hour before kick-off, only 4,383 people had entered, meaning some 5,700 fans with tickets were still outside the ground.

By 2.45pm, CCTV footage showed thousands of people pressing into the turnstiles alongside a large exit gate, marked Gate C. The inquests were told that the funnel-shaped nature of the area meant that congestion was hard to escape for those at the front. The limited turnstiles became hard to operate and people were getting crushed at the entrance.

Meanwhile, the police officer in charge of the section had told the inquests that he thought people might get killed unless the exit gates were opened to alleviate the pressure at the turnstiles. Several requests were made before recently appointed match commander, South Yorkshire Police Chief Supt David Duckenfield gave the order to open the gates.

About 2,000 fans made their way into the ground, mostly entering through Gate C, which headed straight for the tunnel leading to the already overcrowded central pens 3 and 4.

This led to an influx of supporters and severe crushing occurring in the pens. The official combined capacity of pens 3 and 4 was 2,200. It was later discovered that the safety certificates to the pens had not been updated since 1979, despite several modifications made to the ground over the past decade.

Witnesses said some of the people had begun to climb over the side fences into the less packed adjoining pens to escape. By 2.59pm, right before kick-off, fans in the two central pens were seen pressed up against the fences and being crushed against the barriers.

Hundreds of people were pressed against each other and the fencing, with the weight of the incoming crowd worsening the situation as those entering were unaware of the problems going on at the fence.

When the match began as scheduled at 3pm, the crowd was still streaming into pens 3 and 4. Meanwhile, the problems at the front of the section went largely unnoticed by the authorities.

It is understood that Liverpool’s goalkeeper Bruce Grobbelaar had reported that fans behind him were pleading with him to seek help as the situation worsened. At approximately 3.04pm, a shot from Liverpool’s Peter Beardsley hit the bar.

Possibly connected to the excitement, a surge in pen 3 caused one of the metal crush barriers to give way, causing the people to fall on top of each other. There were accounts among survivors of people losing consciousness before their eyes.

At 3.06pm, Supt Roger Greenwood ran to the pitch and told the referee to stop the game.

Fans started to climb the fence in an effort to escape the crush, going onto the track. Fans had also forced open several parts of the collapsed fencing in a desperate attempt to escape. Other fans were pulled to safety by those in the West Stand above (upper tier) the Leppings Lane terrace.

The crowd from the terrace overspilled onto the pitch with many traumatised.  Many were still trapped in the pens  and it is understood that many victims died of compressive asphyxia.

Disastrous emergency response

In the chaotic aftermath, supporters tore up advertising billboards to use as makeshift stretchers as they tried to administer first aid to the injured. The authorities’ response to the disaster was deemed by many as slow and poorly coordinated.

Police delayed declaring a major incident and staff from the South Yorkshire Metropolitan Ambulance Service at the ground also failed to recognise and call a major incident.

Firefighters with cutting gear had difficulty getting into the grounds. Although dozens of ambulances were dispatched, access to the pitch was delayed because the police were reporting “crowd trouble”. Two ambulances eventually reached the Leppings Lane end of the pitch and of the 96 people who died, only 14 were ever admitted to hospital.

Confusion arose among first responders, as the agreed protocol was for the ambulances to queue at the entrance of the gymnasium, termed casualty reception point, or CRP. Any individuals in need of medical attention were to be delivered expeditiously by police and paramedics to the CRP.

The system of ferrying the injured victims from any location within the stadium to the CRP required a formal declaration by the person in charge for it to take effect. As the declaration was not immediately performed, confusion reigned over those administering aid on the pitch. Some ambulance crews were also hesitant to leave their vehicle, unsure whether patients were coming to them or vice versa.

Meanwhile, players from both teams were rushed to the dressing room and told there was a 30-minute delay. (The match would be abandoned and the fixture replayed at Old Trafford, Manchester, on May 7, 1989 with Liverpool winning and going on to win the FA Cup.)

As for the jury of the inquests, police errors in planning, defects at the stadium and delays in the emergency response contributed to the disaster. In an age where football hooliganism had reached its heights in English football, the behaviour of the fans was not to blame.

The jury found that Duckenfield had breached a duty of care to fans in the stadium that day, which amounted to gross negligence and that the 96 victims were unlawfully killed.

Unfortunately, Duckenfield was new to his post and had limited experience in policing football matches. Even though Duckenfield had discussed delaying the kick-off with his deputy Supt Bernard Murray to allow fans to enter, he had decided against it on that day.

Justice for the 96

Bereaved families and survivors had fought a tireless campaign seeking justice after the first coroner’s inquests into the Hillsborough disaster, completed in 1991, ruled all the deaths as accidental.

Families of the victims rejected the findings and fought to have the case reopened. In 1997, Lord Justice Stuart-Smith concluded that there was no justification for a new inquiry. Even private prosecution brought by the Hillsborough Families Support Group against Duckenfield and Murray failed in 2000.

By 2012, new inquests were quashed as the court proceeding had gone on to become the longest running in British legal history.

However, on April 16, 2016, the jury of the second inquests returned verdicts of unlawful killing in relation to each Hillsborough victim, vindicating all those who fought tirelessly for the truth for so long.

The jury concluded that police errors had caused a dangerous situation at the turnstiles and failures by commanding officers had also caused a crush on the terraces. There were also mistakes in the police control box over the order to open Leppings Lane end exit gates.

It also concluded that defects at the stadium contributed to the disaster and that there was an error in the safety certification of the Hillsborough Stadium.

Police also delayed declaring a major incident, leading to the emergency response including ambulance service also being delayed.

The condition of Hillsborough stadium prior to the disaster

Constructed in 1899 to house Sheffield Wednesday, HIllsborough stadium had been selected as a neutral venue to host the FA Cup semi-final rounds on five occasions in the 1980s.

Sheffield Wednesday was criticised for neglecting safety at the stadium following the tragedy, as this wasn’t the first time that fans had been crushed during a game.

An incident in the semi-final of the 1981 FA Cup between Tottenham Hotspur and Wolverhampton Wanderers at Hillsborough stadium saw 38 fans being crushed and injured after hundreds more spectators were permitted to enter the terrace.

Serious overcrowding was also observed at the 1987 quarter-final between Sheffield Wednesday and Coventry City and again between Coventry City and Leeds United.

Liverpool and Nottingham Forest even met in the semi-final at Hillsborough a year earlier in 1988, and fans reported of crushing at Leppings Lane. Liverpool had lodged a complaint before the match in 1989.

Although the 1981 incident prompted Sheffield Wednesday to alter the layout at the Leppings Lane to restrict sideways movement, several changes to the ground later on invalidated the stadium’s safety certificate.

The Leppings Lane did not hold a valid safety certificate at the time of the disaster.

The Taylor Report

The Hillsborough disaster inquiry overseen by Lord Justice Taylor between May 15 and June 29, 1989, published two reports – an interim report (Aug 1), which laid out the events of the day and immediate conclusions, and the final report on Jan 19, 1990, which outlined the general recommendations on football ground safety.

The Taylor Report had a deep impact on safety standards for stadiums in Great Britain. Perimeter and lateral fencing was removed and many top stadiums converted into an all-seated format. Purpose-built stadiums for the football league teams since the report require that they are all-seated.

The Football Spectators Act does not cover Scotland but the Scottish Premier League chose to make all-seater stadiums a requirement of league membership.

In England and Wales, all-seating is a requirement of the Premier League and the Football League for clubs who have been present in the Championship for more than three seasons. However, the government announced a relaxation of the regulation for the lower two English leagues (now known as League One and League Two).

Of late, several campaigns have attempted to get the government to relax the regulation and allow standing areas to return to the Premiership and Championship grounds.

Lest we forget

Remembering the tragic Hillsborough disaster of 1989
Liverpool, UK – May 17 2018: Hillsborough memorial for the 96 victims in Hillsborough disaster constructed 2015 situated in a specially-designed garden in front of the Anfield stadium Main Stand.

Several memorials have been erected in memory of the victims of the Hillsborough disaster, most notably at Anfield, featuring the names of the 96 who lost their lives.

There is also a memorial garden in Hillsborough Park with a “You’ll never walk alone” gateway.

Flames were added either side of the Liverpool FC crest in memory the victims.

In 2014, the English FA decided all FA Cup, Premier League, Football League and Football Conference matches played between April 11 and 14 would kick-off seven minutes later than originally scheduled with a six-minute delay and a one-minute silence tribute.

How people travelled from Tubau to Belaga 70 years ago

Today, it only takes two to two-and-a-half hours to drive from Tubau to Belaga.

It depends on the weather, road conditions and how many timber-laden lorries you come across along the way.

However, did you know that to travel from Tubau to Belaga 70 years ago would have taken roughly two and a half days depending on the river water levels?

In March 1949, when the Geological Survey Department of British Territories in Borneo was established, their job was to do a geographical survey in Sarawak and North Borneo (Sabah).

At the same time, they interviewed the locals on their mode of transportation in order to understand the geographical features of the area.

Some of their reports were published in the Sarawak Gazette.

During one of the surveys, the director F.W Roe interviewed an Iban longhouse chief near Sungai Takis named Nawi anak Ngelai.

How people travelled from Tubau to Belaga 70 years ago
Geological Survey, British Territories In Borneo. R.A.F. Food Supply Drop to Geological Party, Upper Rajang River, Eastern Sarawak. Photo by G. Whittle.

Nawi gave Roe a rough description on how to travel from Tubau to Belaga because he himself had already made a few trips.

First, Nawi explained how to travel from Bintulu to Tubau: “From Bintulu to Tubau up the Kemena river a launch can be used. At three places rocks occur in the river bed, but these do not normally break the surface of the water; the first two rocks are not far apart and are about three miles upstream from Labang, the first locality is near the mouth of the tributary Telavei, about two miles before Tubau. These rocks do not show at the surface, and are neither marked on the maps, nor by a notice on the river bank; it is wise to take a local waterman knowing their location, although if the water is calm the locality is indicated by a slight surface ripples.”

Then, the Iban chief described to the geologist the journey from Tubau to Belaga.

So here is Roe’s note on how to travel from Tubau to Belaga based on Nawi’s description written in 1953:

1.From Tubau to the confluence of the Tubau and Pesu rivers is about half an hour’s travel in a long boat using an outboard engine.

2.Beyond the mouth of the Pesu, the journey up the Tubau river to the Langunan takes about one day. The first section to Rumah Maring Batok, the last house, takes about three hours using an outboard engine; from here to the Langunan the longboat usually has to be paddled, and the journey takes about seven hours. If the water is high and an outboard can be taken and the distance would then be covered in almost three hours.

3.From the Langunan river to Rumah Tamang Ubong on the Belaga river is said to take about four hours. Boats have to be left near the mouth of the Langunan (the locality is referred to locally as Pangkalan) and one travels on foot up the valley. At the source of the river there is said to be a low col leading over the watershed, and after crossing this the route is downhill following the valley of the Paku. Near the confluence of this tributary with the Belaga river there is the Kenyah longhouse, Rumah Tamang Ubong.

4.Rumah Tamang Ubong to Belaga Kubu (fort) is said to be one day’s journey. After two hours paddling down the Belaga river the section is reached where the river loops, around Bukit Jayang, and there are numerous falls. A jungle route follows the mountain side past these falls and takes about 10 hours to cross. Once the falls are passed, Belaga Kubu is about 15 minutes down river.

Take note that the Nawi’s description might not be 100 per cent accurate since the interview was done under the influence of alcohol.

In addition, the longhouses that Nawi mentioned might have already moved to other locations today.

Nonetheless, it is still interesting to know the route taken to travel from Tubau to Belaga 70 years ago.

Prince Philip’s full address in Sarawak’s Council Negri on Feb 27, 1959

Prince Philip, Queen Elizabeth II’s husband, has died Friday (April 9, 2021) at age 99, Buckingham Palace announced.

The death of the Duke of Edinburgh is a profound loss for the 94-year-old monarch, who once described him as her “strength and stay all these years”.

In a statement, the palace said: “His Royal Highness passed away peacefully this morning at Windsor Castle.”

Prince Philip’s visit to Sarawak

Did you know that in 1959 the duke actually had a short tour in Sarawak?

Prince Philip made a 41-hour visit to Sarawak when it was still part of the British colony. He arrived in Kuching on Feb 26, then visited Sibu and Miri before making his way to Brunei.

During his visit, he attended a private dinner at the Astana, tasted our Iban tuak and watched the multi-cultural performances by Sarawakians.

Prince Philip’s full address in Sarawak's Council Negri on Feb 27, 1959
Prince Philip alights under a yellow umbrella, a sign of royalty. The arch was erected by the Malay community. Screengrab from The Sarawak Gazette
Prince Philip also attended a Council Negri meeting on Feb 27, 1959. Here is his full address to the council members back then:

“Mr President, Honourable Members:

I have always enjoyed travelling especially when it brings me to such a charming and friendly place as Sarawak. I have often heard of your hospitality but even so I was not prepared for the kind and generous welcome I have received from so many people.

It was particularly thoughtful of you to invite me to attend this meeting of the Council Negri to present these four Addresses of Welcome. As you have kindly provided me with translation of what has been said in Malay, Iban and Mandarin I can truthfully say that I greatly appreciate your expressions of loyalty and affection to the Queen. I will see to it that she receives a copy of what has been said I know it will give her very great pleasure.

The Queen takes a close and personal interest in the well being pf all the people of the Commonwealth and Empire but I know that she has a special place in her heart for all those who suffered loss and damage during the last war. We have been following the progress of your reconstruction with admiration and sympathy.

I hope and believe that this progress will be maintained in peace and growing prosperity but it would be idle to suppose that there are no problems. The four Addresses heard this morning illustrate the problems of a multi-racial society, the difficulties arising every day when people of different race and customs live side by side. Only common sense in deciding what is in the best practical interests of the State and tolerance of the cultural traditions of all will produce a happy and progressive community.

Take the Commonwealth for example, British Administration from the earliest times has fostered and encouraged local language and culture, but for practical purposes of administration, law, commerce, engineering and science and education is in English. The practical result is that the leaders in every sphere of human activity can understand each other. This ability to exchange ideas in a common tongue is both link binding the countries together as well as a very practical advantage in trade, commerce and science.

There is another characteristic of the Commonwealth which I would like to mention. There is an automatic sympathy and interest in the progress and problems of other Commonwealth countries. On the national level there is the Colombo plan and other similar cooperative schemes but this also applies to individuals. All the Universities of the Commonwealth are willing and anxious to be of service and I am delighted to hear that so many men and women from this country are taking advantage of this.

I am also interested to hear that there are several boys from British schools performing useful service here in the Government’s Community Development projects.

The Commonwealth exists to make this sort of exchange possible and I hope that they will be continued and expanded to the benefit of the countries concerned as well as an example to all the world that the Commonwealth is a brotherhood of nations and a brotherhood of people.

The Queen, as Head of the Commonwealth, sends you and all the people of Sarawak her best wishes for a happy and successful future.

Queen Elizabeth II also visited Sarawak, together with Prince Philip and their only daughter Princess Anne in 1972. Since then, Princess Anne made another visit to the Land of the Hornbills in 2016.

Sarawak traditional handicrafts in danger of being lost

In a paper published in the Sarawak Museum Journal in August 1983, former Sarawak Museum director Lucas Chin came up with a list.

The list is made of Sarawak traditional handicrafts he had observed would become extinct.

It has been almost 40 years since Chin listed down these items. Going through the list, however, we could not agree more that these Sarawak traditional handicrafts are in danger of being lost or have already vanished.

So here are the endangered Sarawak traditional handicrafts in need of revival according to Chin in 1983:

Wood carvings:

  • Kenyah carved wooden utensils: dishes, bowls and spoons which are elaborately carved and decorated should be revitalised and promoted.
  • Kenyah traditional ceremonial wooden masks. He recommended that smaller but genuine versions be produced for the market.
  • Sape musical instrument – smaller versions should be produced and sold together with the cassette music tape.
  • Parang Ilang- Chin noted that those produced in the Baram and Belaga were very coarse and simplified. Traditionally, the parang ilang blade is proportionately cut and decorated and the sheath decorated with tufts of hair or fibre and carved bone.
  • Blowpipes which are only produced by the Penan should be further promoted.
  • Traditional walking sticks which are more elaborately carved than those simplified ones available in the market today, should be encouraged to be produced and promoted.
  • Traditional ceremonial Iban hornbill carving, a stylised interpretation of a striking bird, which holds and honoured place in the Iban folklore – smaller genuine versions are recommended to be produced and promoted.
  • Iban carved trap charms (tuntun peti) – these small carvings in the form of squatting human figure with the elbows resting on the knee, etc., were traditionally made and used by the Iban to attract and lure game, especially wild pigs. The Iban no longer produce these as most of them own shotguns.
  • The series of sickness images made by the Melanau in connection with their healing ceremonies, should be encouraged to be produced and promoted. Traditionally, these images were quickly carved from sago pith. It is recommended that carvers should produced these images from more lasting soft wood (for instance jelutong) but not hard wood as it is difficult to carve the intricate designs onto hard wood.
  • The series of fishing fetishes elaborately carved from the antlers by the Melanau as fishing charms, should be encouraged to be produced and promoted. Antlers are difficult to get nowadays, but it is recommended that other bones, like those of buffalo, should be used by the craftsmen for carving these items.
  • The series of bamboo items such as ceremonial shields, walking sticks, tobacco pipes, pencil holders, etc., which are still being popularly produced by the Bidayuh of Kampung Pichin, need further improvement as their workmanship and standard somewhat deteriorated.

Textiles Weaving

  1. The Sarawak famous Kain Songket, Kain Berturus and other garments produced by the Malay, should be revitalised and promoted. Apparently only one elderly lady living along Datu’s Road (sincd renamed Jalan Datuk Ajibah Abol after Sarawak’s first female minister) could produce this craft.
  • Iban textiles like blankets, skirts, jackets and other smaller garments traditionally woven on simple loom, should also need to be looked into as the technique is gradually being modified. Weavers nowadays no longer take the trouble to collect, prepare and process the raw materials for weaving. Instead, more and more weavers prefer to use commercial coloured threads, dyes, etc.,
  • Kenyah/Lun Bawang/Kelabit bark cloth – it is recommended that simple sleeveless jackets made of bark and decorated with traditional designs should be revitalised and promoted, not so much for wearing, but for decorative purposes.

Basket, Mats and Hats

  • Smaller versions of the tikar lampit produced by the Kayan, Kenyah and Kelabit and should be encouraged to be produced. Nowadays, it is difficult to see any good tikar lampit on sale. It is suspected that the saga rattan is getting difficult to obtain in the jungle nowadays;
  • The Kayan/Kenyah sun hats (saong in Kenyah/hong in Kayan) traditionally produced by the Kayan and Kenyah should be encouraged to be produced and promoted as these items are popular among tourists.
Sarawak traditional handicrafts in danger of being lost
A Kayan woman weaving a traditional mat.

Hopes for Sarawak traditional handicrafts

Some of these handicrafts that Chin predicted as ‘in danger of being lost’ have become extinct 40 years later due to a number of factors like change in lifestyle and depletion of natural resources.

There is no way we could revive Iban hornbill carving, for example, as the bird is an endangered species. Even so, we still can find other alternatives to revive this art form without harming the environment.

Overall, other Sarawak traditional handicrafts on Chin’s list have potential to be revitalised. For example, promoting the Kayan and Kenyah sun hats just as vigorously as Vietnam promotes their leaf hats. You can find them in almost every handicraft store in that country.

Thankfully, Sarawak traditional handicrafts such as sape and Iban textiles are still being promoted and produced today, even taking on the world stage in contemporary art and music.

Other items like the Iban tuntun peti, fishing fetishes carved from antlers and Melanau sago carving, however, are almost never heard of nowadays.

What Chin wrote in 1983 still rings true today:“A country without heritage can be likened to a person without a passport or identity. Although the Government is making gradual efforts to preserve and protect our heritage, I believe that the people themselves should also play a major part in preserving their heritage.”

What was it like living in Sarawak in 1912?

Have you every wondered what life was like in Sarawak over a hundred years ago?

Thanks to a contributing writer of The Sarawak Gazette in 1948 who wrote under the initials ‘O.F’, we had a glimpse of old Sarawak through his writing.

So here is the author’s account of what it was like living in Sarawak in 1912:

“Sarawak in 1912 was enjoying the end of its heydays. The last great war had been the affair in South Africa, and bar a Melanau policeman we all called Lord Kitchener on account of his moustache, and a gentleman who after a gin or two loved telling us about the joys of the Base at Cape Town, that campaign had left no visible mark on the country.

Cadets came out on a hundred dollars a month and the five years furlough was a thing recent memory. One of my first outstation acquaintances was just about to go home after a full ten years service. He looked extremely healthy and I am certain that he did not have an electrolux either.

The whole European Civil Service numbered less than fifty, of which about twenty one were in outstations, the same number in Kuching and the rest or knocking about somewhere. Except for the staff of the two Government collieries there were no Departmental officers outside Kuching.

There was no wireless, no electric light (except, I think, in Bau) but one motorcar, no buses, no cocktail parties and no slap-and-tickle dancing.

Those ladies who wore European dress would not have been seen dead in the street without a monster hat or topi; those who wore Malay dress covered their shy heads with gay sarongs and veils; only the older Chinese women were ever seen in public.

Lofty masted schooners lay in the creek off Sibu Maleng. The Second Division was served by sailing bandongs, propelled up the rivers by the crew sweating at the sweeps; steam vessels and launches laboriously pounded along with sparks sometimes flying from the funnel from the wood fuel.

In Kuching Lee Wai Heng made us good white suits for three dollars sixty and a khaki one was four dollars and a half. Hap Shin would make white canvas shoes for a dollar twenty. Syn Hin Leong, Chong Kim Eng and Ban Jui Long had good whisky at under a dollar a bottle for the same sum you could get nearly three tins of cigarettes. If you went the right way about it it was possible to charter a smart rickshaw to take you to and from the office every day, and a few odd extra trips thrown in, for fifteen dollars a month you could send all the washing you liked to a dhobie for a monthly payment of four dollars.

Sebah, known to everyone, brought round real kain tenun for a couple of dollars a piece, and she was a pleasant company too. Good gold, as pure as one could wish for, could be bought over the counter from Kong Chan for a bit over four and a half dollars an amas, real gold sovereigns about nine dollars, half a quid for four fifty and a real whopper of an American gold piece for about seventeen dollars. Belts made of silver dollars cost their face value plus an equal amount for labour. Every year the pawn farmers used to melt down the unredeemed gold, and I have handled lumps of the stuff.

In Singapore the police arrested Sarawak Dayaks for walking around Raffles Place in a chawat, cables were received from England and Singapore via Labuan, the festival of chap goh meh was the only time one saw Chinese girls, and the idea of ‘Women’s Day’ or processions of gaily clad members of Kaum Ibu was a thing which no man, brown, yellow or white, could dream of.

Once a year, hordes of little Malay boys went over to the Astana to eat the Rajah’s curry, and on New Year’s Day there was a monster regatta. Tuba fishing were always great occasions. In outstations everyone nearby took a holiday. Government servants included, and even if the catches were hot often great the fun was. Most of the tuba was secreted for private fishing up small streams the next day.

In Limbang they raced buffaloes, and in Sibu we spent half the landas roaming about in small boats. When the officers in Mukah and Oya got bored they went pukat fishing with the police and prisoners. In Bintulu they went to Kedurong (Kidurong) to catch rock cod and cast a jala.

Sarawak Rangers paraded with snider rifles and sword bayonets; at headquarters they still exercised in ‘form hollow square to receive cavalry!’ The Rajah’s yacht ‘Zalora’ lay off Kuching with a three-pounder hotchkiss mounted on the forecastle.

Up in the outstations administrators and people lived a feudal but by no means an uncolourful life. Now and again a headhunting foray lived up things, occasionally Chinese gang robbers threw pepper in travelers’ eyes and got away with the spoils. A sporting District Officer, out after snipe, was gored by an angry buffalo. In Limbang an unhappy Chinese tried to commit hara kiri and was saved and lived happily ever after by the efforts of the Resident and his assistant who pushed in his entrails, sewed him up and then gave him a good shaking to get them into place.

One or two small motor boats were introduced at this time and the Malays, ever quick to catch on to a good nickname, called them by a most expressive word. Rajah Brooke drove around Kuching in a wagonette, or sometimes a governess cart; the manager of the Borneo Company had a dashing dog cart. Silk-hatted gentlemen went to Church on Sunday evenings and bottle-green tails appeared at Astana functions.

No one seemed to have much money; in any cases few of the merchants seemed to use it. For raw sago the Kuching towkays sent up cargoes of tobacco, cloth, pots and pans, hurricane lamps, braces and sock suspenders and Dr Williams Pink Pills.

The State was not run on orthodox lines, and I suppose that some modern thinkers would say that it was sheer autocracy, oligarchy and despotic benevolence, and of course so it was. It was run very well. But it could not have gone on much longer. The first world war shook it a bit but left the foundations cracked but standing. The second world war finished it off.”

Curiosity for Sarawak in 1912

What was it like living in Sarawak in 1912?
This is not Sarawak in 1912 but in 1919. In the back of the photo is the jewellery store Kong Chan mentioned by O.F in his writing. Credit: The National geographic magazine (Public Domain)

Obviously, there are huge changes between Sarawak in 1912 and the present.

Even though we still see ladies wearing ‘European dress’ today, they no longer pair their outfits with a ‘monster hat’.

Speaking of clothing, you will never find ‘good white suits for three dollars sixty and a khaki one for four dollars’ anywhere in this world, let alone in Kuching.

While we still have cobblers to repair our footwear, nobody would make white canvas shoes today.

Furthermore, it would be nice to have a bottle of whisky under a dollar right now.

Thanks to O.F, we now know the modus operandi of 1912 Sarawak robbers. Who knew Sarawak pepper had its criminal usage?

Plus, who knew Residents back then had the surgical skill to rescue someone who committed harakiri? Can you imagine the effort they took in 1912 to push someone’s entrails back into their abdomen and stitch them back together again?

For those who are curious, the medicine stated in the article is Dr Williams’ Pink Pills for Pale People.

It contained ferrous sulfate and magnesium sulfate and it was claimed to cure chorea.You will never find it today because it was withdrawn from the market in the 1970s.

What was it like living in Sarawak in 1912?
Dr Williams’ ‘Pink Pills’, London, England, 1850-1920 Credit: Science Museum, London. Wellcome Images (Creative Commons)

Finally, it would be interesting to know if the descendants of those O.F. mentioned in his article are still alive today

5 interesting Sarawak stories as recorded by Harrison W. Smith

About 100 years ago, an article was published in The National Geographic Magazine about Sarawak.

The article ‘Sarawak: Land of the White Rajahs’ was written by Harrison W. Smith and published in February 1919.

Smith basically described his experience in Sarawak mingling with the Iban, Bidayuh and Kayan peoples in the 58-page long article featuring a whopping 59 photographs taken by Smith himself.

It was written in a non-condescending and enlightening tone to introduce Sarawak to National Geographic readers.

The Sarawak Gazette even published a note on July 16, 1919 to comment about the article and the only problem they had about it was the use of an outdated map.

It stated, “The article gives an interesting account of Professor Smith’s experience in this country and is illustrated, as might be expected, by photographs, excellent in themselves and in their variety.

“The map for which Professor Smith denies all responsibility is another matter; in any paper it would be a matter for regret, but in a magazine whose professed object is ‘the increase and diffusion of geographic knowledge’ it calls for both criticism and correction. This map, taken apparently from a thirty year old school atlas, shows near the whole of Borneo, about which the Sarawak boundary wanders in pleasing uncertainty. The whole of state of Brunei is included therein and Labuan disappears entirely.”

Nonetheless, here are five interesting Sarawak stories that Smith experienced when he was in Sarawak:

5 interesting Sarawak stories as recorded by Harrison W. Smith

1.A phonograph in Sarawak

“A phonograph that I carried for the purpose of recording native songs was a source of great amusement. Many natives who had traveled to the government stations had heard the ordinary records, but none had ever heard their own language.

It was at times difficult to persuade any one to sing into the rather formidable looking trumpet, but when a song had been reproduced from a record made at another village there was usually no further difficulty in bringing forward of the artists of the house.

When they finally they heard their own voices issuing from the little box, their wonder and amusement knew no bounds. It is a pity no photograph could have been obtained of the bank of faces surrounding our little party, with the phonograph in the center, when they first realised that a box was talking their own language in the voice of one of their own number.”

2.Counting using fingers and toes

One of Smith’s companions was an Iban man named Changkok. On one occasion, Smith had to ask Changkok about a longhouse they about to visit.

“Having occasion to ask Changkok the size of a particular house that I planned to visit, he began counting on the fingers of his right hand, calling off the name of the head of each family. He continued counting on the fingers of his left hand, then on the toes of his right foot, then, beginning on the big toe of his left foot, he paused in thought, holding the second toe.

But the effort had been too much; he lost hold of the toe and had to count all over again.

Probably if the problem had required a computation above 20 Changkok, like many other natives, would have had to call in another man with more fingers and toes to count on.”

3.Sarawakians have heard about the Titanic a hundred years ago

Smith spent a great deal of time at Mulu area. One time, he was spending a night at the house of a Malay trader near Melinau river.

“The trader had fastened some logs together and moored them to the shore, forming a small landing stage with a little shed, where one could bathe without danger from crocodiles.

As the launch swung in toward the landing, the current caught the bow, and for a moment it seemed that we should strike the log with considerable force; whereupon a Malay on the landing cried out, ‘Don’t run into the iceberg.’ Thus the story of the Titanic, incredible to the tropical people, spread far into Borneo.”

Titanic sank in the North Atlantic Ocean on Apr 15, 1912.

4.The female Kayan leader of Long Palei

While female presidents fascinate people nowadays because they are rare, female Kayan chieftains were not something unusual even back in Smith’s day.

Even back then, a Kayan woman could rule a longhouse as long as she came from an aristocratic family (maren).

Smith had the opportunity to meet a woman Kayan chief named Ulau when he was visiting Long Palei (Long Palai), Baram.

“The dignified presence and stateliness of the old lady gave me one of the greatest surprises I ever experienced. She maintains rigid discipline, which is characteristic of the Kayan household, from the chief of the house to the head of the family, and the fruits of discipline are apparent in the good manners and recognition of authority that, more than anything else, astonish the visitor, who is not prepared to find such culture among Bornean ‘savages’”.

5.Trying to teach geography to a Kayan

Ulau had a stepson named Kebing who later became one of Smith’s companions during his journey.

While learning about the local culture, Smith in return taught the natives some knowledge of geography and a taste of astronomy and the sun’s orbit.

“In an effort to give Kebing some idea of geography, I told him it was possible to go to America by travelling either in the direction in which the sun rises or the direction in which it sets, and to explain this incredible statement I scratched a map on the surface of a green orange, telling him that the sun stands still and the earth turns around.

‘Once every day?’ he asked.

‘Yes,’ I replied.

‘Well, why does it turn?’ A rather difficult question.”

The legends behind four ancient beauties of China

How beautiful can a woman be that her name and beauty inspires idioms and legends?

While no one in the current generation can claim to be that beautiful, these four ancient beauties of China definitely know how that feels.

The beauties of Xi Shi, Wang Zhaojun, Diaochan and Yang Guifei are reportedly so out of this world that kings were swayed by them and even Mother Nature couldn’t compete.

There might be some exaggeration going on here but here are some of the legends behind the four ancient beauties of China:

The legends behind four ancient beauties of China
Xi Shi as depicted in the album Gathering Gems of Beauty created during Qing Dynasty. Credit: Public Domain.

1.Xi Shi

The first of the four ancient beauties of China is Xi Shi who lived during 7th to 6th century BC.

She was said to be so beautiful that while leaning over a balcony to look at the fish in the pond, the fish would be so dazzled that they forgot to swim and sank below the surface.

The fish were literally killed by Xi Shi’s beauty.

Due to her beauty, she became a political tool between the Wu and Yue Kingdoms of ancient China.

King Goujian of Yue and his military advisor Fan Li were both hostages of King Fuchai from Wu Kingdom, turning Yue into a tributary state to Wu.

In order to strike back against Wu, Goujian decided to send trained beautiful women to Fuchai. One of the women was Yi Shi.

Despite being in love with Fan Li, Yi Shi went to Wu as a tribute.

The move was definitely a smart one because Fuchai had a weakness for beautiful women.

He was so bewitched by Yi Shi that he forgot all about his state affairs and killed his best advisor along the way.

As the strength of Wu dwindled, Goujian attacked his enemy and completely overpowered Wu’s army.

After the fall of his kingdom, Fuchai committed suicide.

There are different legends of what happened to Xi Shi after the fall of Wu.

One version is that Goujian killed her by drowning because he was afraid that he would be mesmerised by her beauty the way Fuchai was. (Oh yes, blame it on the women for your own weakness.)

Another version of the legend thankfully has a happy ending. Xi Shi reunites with Fan Li and they live together on a fishing boat, roaming like fairies in the misty wilderness of Taihu Lake.

2.Wang Zhaojun

The legends behind four ancient beauties of China

Just like Yi Shi, Wang Zhaojun was sent by Emperor Yuan to marry Chanyu Huhanye of the Xiongnu Empire to establish friendly relations with the Han Dynasty through marriage.

She first entered the harem of Emperor Yuan of Han in 36 BC.

According to the custom in the palace, the Emperor was first presented with portraits of all the candidates in the harem to choose as his wife.

Most women resorted to ancient way of catfishing; they bribed the artist Mao Yanshou to paint them to be more beautiful than they really were.

Since Wang Zhaojun refused to bribe him, Mao Yanshou painted an ugly portrait of her.

As a result, Emperor Yuan never visited her and she remained as a palace lady-in-waiting.

Then in 33BC, Huhanye of the Xiongnu Empire visited Han kingdom. He took the opportunity to request to become a son-in-law of Emperor Yuan.

Normally, the emperor would honour the request by offering the daughter of one of his concubines.

However, Yuan refused to give Huhanye a real princess for marriage so he ordered the plainest girl in the harem to be selected.

The matron of the harem gave the emperor the ugly portrait of Wang Zhaojun and he immediately agreed.

Only when she was presented to Huhanye did Emperor Yuan find out the beauty of Wang Zhaojun.

It was too late for Emperor Yuan to retract his decision and Huhanye was beyond happy to receive Wang Zhaojun as his bride.

The good news was that relations between two empires improved after the marriage. Unfortunately for the artist Mao Yanshou, he was executed for deceiving the Emperor.

The beauty of Wang Zhaojun

So how beautiful was Wang Zhaojun according to ancient texts? Legend has it that Wang Zhaojun left her hometown on horseback to join Emperor Yuan’s harem.

She was sad leaving her hometown that Wang Zhaojun began to play sorrowful melodies on a pipa.

A flock of geese flying over saw the beautiful Wang Zhaojun and immediately forgot to flap their wings and fell to the ground.

3.Diaochan

The legends behind four ancient beauties of China
Qing dynasty Romance of the Three Kingdoms illustration of Diaochan. Credit: Public Domain.

This ancient beauty of China is mostly a fictional character, famous for her role in the 14th century historical novel Romance of the Three Kingdoms.

In the story, warrior Lu Bu fell in love with Diaochan up to the point that he betrayed and kill his own foster father.

It is not that sad and tragic story because the foster father is a tyrannical warlord named Dong Zhuo.

Diaochan was Dong Zhuo’s concubine. In order to kill the warlord, she made full use of her beauty to turn Lu Bu against Dong Zhuo. The plan seemed to be straight forward and simple; seduce both father and son while encouraging the son to kill the father.

Diaochan was highly praised in writings because thanks to her beauty, Dong Zhuo’s evil regime was put to an end.

She was said to be so beautiful with a face so luminous that the moon itself would shy away in embarrassment when compared to her face.

There are various accounts telling the fate of Diaochan. One account stated that Dong Zhuo’s followers killed her out of revenge, other said she ended up with Lu Bu and eventually was executed along with him when he lost in a battle.

4.Yang Guifei

The legends behind four ancient beauties of China
Painting of Hosoda Eishi titled “The Chinese beauty Yang Guifei”. Edo period, about AD 1800-20. Credit: Public Domain.

While Diaochan’s beauty made the moon shy away, Yang Guifei (whose real name was Yang Yuhuan) was so beautiful that the flowers were put to shame.

In 733, 14-year-old Yang Guifei married Li Mao, the Prince of Shou and the son of Emperor Xuanzong and Consort Wu.

Here comes the icky part; after Consort Wu died, Emperor Xuanzong became attracted to his daughter-in-law Yang Guifei.

Since it is scandalous to take your own daughter-in-law as your concubine even during ancient China, Emperor Xuanzhong sent Yang Guifei to be a Taoist nun.

Yang Guifei stayed as a nun for a brief moment before the emperor took her in again and made her an imperial consort.

In the meantime, Xuanzong bestowed a new wife on his son Li Mao.

Yang Guifei soon became Xuanzong’s favourite concubine. He loved her so much that the emperor had Yang Guifei’s favourite fruit lychee to be delivered to the capital for her.

The Grab riders of Ancient China would take night and day shifts from southern China, where the fruit grew, to the palace.

During the An Lushan Rebellion, the imperial court blamed Yang and the rest of her family for the rebellion.

This was because the conflict between Yang Guozhang (Yang Guifei’s second cousin) and An Lushan, a favourite official of Emperor Xuanzhong that drove An into rebellion.

In order to put an end to the rebellion, Emperor Xuanzhong reluctantly ordered his man to strangle Yang Guifei to death.

The Limbang Rebellion from a local point of view

On Dec 8, 1962, Limbang witnessed bloodshed when Sheikh Azahari Sheikh Mahmud (famously known as A.M. Azahari) ordered an attack on the town in what became known as the Limbang Rebellion.

A.M. Azahari was the leader of the Brunei People’s Party and North Kalimantan National Army (TNKU).

After attacking the police station, they captured several rifles and machine guns.

They then held the British resident and his wife hostage along with 12 others.

On the morning of Dec 12, the British Royal Marine commandos were tasked to rescue the hostages.

The attack, which later became known as the Limbang Rebellion, without a doubt gained the support local people, especially among the Kedayans.

A Kedayan who worked in Miri District Office back in the 1960s offered his theories.

In a letter published in The Sarawak Gazette on Nov 30, 1965, Said Mohidin explained what he believed the reasons behind the Limbang Rebellion.

The Limbang Rebellion from a local point of view
Photo from the Memorial service and the unveiling of plague at Limbang on Aug 3, 1963 to honour those who died during the Limbang rebellion. All photos are under © Commando Veterans Archive 2006 – 2016 licensed under CC BY-NC-ND 4.0. Photo courtesy of Estelle Hart who adds ” Unveiling performed by His Excellency, the Governer of Sarawak, Sir Alexander Waddell KCMG, DSC. Wreaths also laid by General W.C. Walker CBE, DSO, Director of Operations, Brigadier F.C. Barton, OBE, Commander 3rd Commando Brigade, RM”

1.Economic Depression

Said wrote, “Limbang, out of her population of about 15,000 comprises almost 4,000 Kedayans. Most of them, with the exception of a few villages, live in the interior. Being not the only one race in Sarawak who was then, and is still now, economically handicapped or depends merely on rubber as a source of income, they experienced greatly on the effect of the fluctuation of rubber prices in about 1950s; or at least offers every evidence to justify their being out of job in this competitive world.”

Most of them then moved to Seria and Kuala Belait in Brunei in seeking for job opportunities.

2.Seria oil boom

Speaking of job opportunities, the Seria oil boom was like a heaven-sent opportunity for many Kedayans.

They poured in there in the hundreds in the early 1950s.

It was when they were working there that they heard about A.M Azahari. They believed in A.M. Azahari’s causes and joined his Brunei People’s Party.

The party sought to democratise the government by shifting the national leadership from the palace to the people.

Those who had returned to Limbang tried to form the Limbang branch of Brunei People’s Party. Meanwhile, the locals as well as the then British colonial government were quick to wipe out their influence they even started.

Things started to change in the late 1950s when the Brunei Shell Company no longer needed manual labourers from Sarawak. Many were sent home to Limbang. Obviously, they were not happy to lose their source of income.

Said stated, “They argued that they should not be deprived of their rights to stay in Brunei. Besides, they simply thought that this was the work of the British.”

With that, their opposition against the British and their yearning to stay in Brunei grew.

3.Political set-up in Limbang

According to Said, the native leaders and members had two very great things in commons political-wise. The first one was to return Limbang to Brunei and to oppose the creation of Malaysia.

With the said reasons, they could not care less which party they were in.

Said wrote, “I often times heard them say, in an answer to my questions, that ‘if Limbang were under Brunei government we would enjoy the same privileges that our brothers and sisters do there’.”

To voice out their opposition, the Kedayan leaders tried every means to get Limbang out before Sarawak join Malaysia.

Said wrote, “They demonstrated jointly against the imposition of house assessment; they submitted their petition to the Cobbold Commission pledging that Limbang should be returned to Brunei; they submitted a mandate to the British Queen and to the Governor of Sarawak of same. All failed.”

“They were very desperate, but many accepted failures democratically and were later seemed to fade away from view. However, a few extremists together with many interior Kedayans were still very determined to return Limbang to Brunei. With this objective coupled with their intention to get seedy independence outside Malaysia, they performed secret indoctrination meetings and have their secret oath taken.”

From there, we know what happened to those who participated in the raid on Limbang.

Of 150 rebels, 12 were killed and 15 were captured.

Read about how the government rehabilitated the rebels after the Limbang Rebellion.

What we can learn about Iban customs from Rev Edwin H. Gomes

Reverend Edwin Herbert Gomes was an Anglican missionary in Sarawak at the beginning of the twentieth century.

During his 17 years of working here, he wrote several books about Sarawak including Seventeen Years Among the Sea Dyaks of Borneo (1911).

He received permission from ethnologist Dr Charles Hose to use his photographs for the book.

Through the book, readers can not only read a missionary’s experience in Sarawak but images to give the rough ideas of what it was like in those days.  

Rev Gomes recorded mostly about the customs of the Ibans with whom he worked closely.

From naming the children to burial rites, Gomes’ writing is based on what he had observed and what the Ibans in the early 19th century told him.

Perhaps because of the nature of his job as a pastor, the tone of his writing is not condescending but respectful.  

What we can learn about Iban customs from Rev Edwin H. Gomes
The figures in this picture were posed to give some idea of Dayak warfare. In the foreground was a ‘dead’ man. The Dayak over him was grasping his hair about to ‘cut off’ his head. Meanwhile, the two figures on the left and the man behind were waiting with their spears to attack the man who had taken refuge in the hole in the stump of a tree. Credit: Creative Commons. Copyright Expired.

So here are some of the things we learned about Iban customs as observed by Reverend Edwin Herbert Gomes:

What we can learn about Iban customs from Rev Edwin H. Gomes
A Sea Dayak with Shield
The man is dressed in the usual waist-cloth the Dayak wear. On his head is a headkerchief decorated with a fringe. He wears a necklace of large silver buttons. On his arms are sea-shell bracelets, and on his calves a large number of palm fibre rings. His right hand is holding the handle of his sword, the sheath of which is fastened to his belt, and his left hand is on his shield. The shield is made out of one piece of wood and coloured with a fanciful design. It is decorated with human hair from the head of dead enemies.
Credit: Creative Commons. Copyright Expired.

1. Iban customs on adultery

First of all, Gomes described Iban customs on adultery as “peculiar and worthy of notice.”

 “If a woman commit adultery with a married man, his wife may make a complaint to the headman of the house, and receive a fine from the guilty woman; or, if she prefer it, she may waylay the guilty woman and thrash her; but if she do so, she must forgo one-half of the fine otherwise due to her.

In the eyes of the Dyak the woman is alone to blame in a case like this. “She knew,” they say, “the man has a wife of his own; she had no business to entice him away from her.” If a married man commits adultery with an unmarried woman the procedure is similar. The wife of the man may punish the girl, but no one punishes the man. The whole blame, according to Dyak ideas, falls on the woman for tempting the man.

If a married man commits adultery with a married woman, the husband of the woman is allowed to strike him with a club or otherwise maltreat him, while the wife of the adulterer has the right to treat the adulteress in the same way.

The innocent husband supposes the one most to be blamed is not his wife, but her tempter, and vice versâ. This striking must not, however, take place in a house; it must be done in the open. The club used must not be of hard wood.

Very often this striking is merely a means of publishing the fact that adultery has been committed, and no one is much hurt, but I have known cases where the man has been very badly wounded.

No striking can take place after the matter has been talked about or confessed, and if one knew for certain of a case of adultery, one could easily stop this maltreatment of each other by talking about it publicly.

The case is then settled by fining the guilty parties. Where both parties are married, and no divorce follows, the fining is no punishment, because each party pays to the other.”

2. Who owns a tree according to Iban customs?

What we can learn about Iban customs from Rev Edwin H. Gomes
Iban longhouse. Credit: Creative Commons. Copyright Expired.

Gomes also recorded the Iban customs regarding the ownership of a tree and the answer might surprise you.

“Fruit-trees are owned by the people who plant them. The different families in a Dyak house plant fruit-trees near their part of the house. When they leave the spot and build a new habitation elsewhere, they each still claim ownership of the trees they planted.

The rule with regard to fruit-trees is that anyone may take the ripe fruit that has fallen, but only the owner or someone deputed by him may climb the tree.

Banting Hill, where I lived for some years, was covered with fruit-trees (durian), and at night during the fruit season crowds of men and boys would watch for the falling of the ripe fruit. They would each have a torch made of the bark of some tree, and they would sit and wait with the torch smouldering by their side.

As soon as a ripe durian fruit was heard to fall, they would wave their torches in the air to make them flare up into a flame, and they would rush to the spot, and the person who found the fruit would take possession of it.”

3.Iban customs when mourning

Every culture has its own custom especially when mourning for someone’s death including the Iban.

When anyone dies, the ulit, or mourning, has to be observed by the immediate relatives of the deceased, and continues until the feast in honour of the dead (Gawai Antu) is held. All the finery and bright articles of apparel belonging to the relatives are tied up in a bundle and put away. At the Gawai Antu the string which binds this bundle together is cut by the headman of the house, and they may use their bright garments again. The mourning (ulit) includes many other restrictions beside the prohibition of ornaments and bright-coloured clothing. There must be no striking of gongs or drums or dancing or merrymaking in the house. In the old days the mourning could not end until one of the relatives managed to secure a human head.

On the third day an observance called Pana is made. A plate containing rice and other eatables, as well as a Dyak chopper, an axe, and a cup, are taken by several of the neighbours to the room of the dead person. They go to tell the mourners to weep no more, and to give the dead man food. They enter the room, and one of them—generally[140] an old man of some standing—pushes open the window with the chopper, and the offering of food is thrown out for the benefit of the dead man and his spirit companions. Up to this time the near relatives of the dead man live in strict seclusion in their room, but after it they may come out to the public part of the house and return to their usual occupations. But the ulit, or mourning, is still observed, and does not come to an end till the feast in honour of the dead (Gawai Antu) is held.

4.The power of the tuai rumah

According to Iban customs, the tuai rumah or head of the longhouse also played the role of judge when there is a conflict. The reverend had the opportunity to witness trials during his missionary work in Sarawak.

“Whenever I have been present, the fine was cheerfully paid. The punishment, in fact, was very slight. Though the Government recognize this method of settling disputes among themselves, still, if Dyaks are discontented with the decision of their headmen, they can always bring their case for trial before the Government officer of the district. But this is seldom done. The fine imposed by the headman is so small compared to that which would have to be paid if the case were tried elsewhere that the guilty party generally prefers to pay it cheerfully rather than appeal to the Government.

If the dispute be between the inmates of one house and those of another, then the headmen of both houses have to be present at the trial. When matters are at all complicated, headmen from other houses are also asked to be present and help in the administration of justice.

I learn from conversations with the older Dyaks that in bygone days the power of the headman was much greater than it is now. Then he used to impose much heavier fines and take part of them himself for his trouble, and no Dyak dared to murmur against the decision of his Chief. In those days there was no court of appeal. The only means of protesting was to leave the house and build on to another, and in the old days such a thing was not so easily done as at present. The Dyak houses were much longer and built much farther apart, and to join another house meant moving to a district very far away and cutting off all connection with relatives and friends.

5. Iban custom of settling disputes by diving

Of all the Iban customs which recorded by Gomes, the one that no longer practiced is the diving ordeal since sometimes it resulted in death.

Here is Gomes’ record on it:

The practice of referring disputed questions to supernatural decision is not unknown to the Dyaks. They have the trial by ordeal, and believe that the gods are sure to help the innocent and punish the guilty. I have heard of several different methods, which are seldom resorted to nowadays. The only ordeal that I have frequently seen among the Dyaks is the Ordeal by Diving. When there is a dispute between two parties in which it is impossible to get any reliable evidence, or where one of the parties is not satisfied with the decision of the headman of the Dyak house, the Diving Ordeal is often resorted to.

Several preliminary meetings are held by the representatives of both parties to determine the time and place of the match. It is also decided what property each party should stake. This has to be paid by the loser to the victor. The various articles staked are brought out of the room, and placed in the public hall of the house in which each litigant lives, and there they are covered up and secured.

The Dyaks look upon a Diving Ordeal as a sacred rite, and for several days and nights before the contest they gather their friends together, and make offerings and sing incantations to the spirits, and beg of them to vindicate the just and cause their representative to win. Each party chooses a champion. There are many professional divers who for a trifling sum are willing to undergo the painful contest.

On the evening of the day previous to that on which the diving match is to take place each champion is fed with seven compressed balls of cooked rice. Then each is made to lie down on a fine mat, and is covered with the best Dyak woven sheet they have; an incantation is made over him, and the spirit inhabitants of the waters are invoked to come to the aid of the man whose cause is just.

Early the next morning the champions are roused from their sleep, and dressed each in a fine new waist-cloth. The articles staked are brought down from the houses and placed upon the bank. A large crowd of men, women, and children join the procession of the two champions and their friends and supporters to the scene of the contest at the riverside. As soon as the place is reached, fires are lit and mats are spread for the divers to sit on and warm themselves. While they sit by their respective fires, the necessary arrangements are made.

Each party provides a roughly-constructed wooden grating to be placed in the bed of the river for his champion to stand on in the water. These are placed within a few yards of each other, where the water is deep enough to reach the waist, and near each a pole is thrust firmly in the mud for the man to hold on to when he is diving.

The two men are led out into the river, and each stands on his own grating grasping his pole. At a given signal they plunge their heads simultaneously into the water. Immediately the spectators shout aloud at the top of their voices, over and over again, “Lobon—lobon,” and continue doing so during the whole contest. What these mysterious words mean, I have never been able to discover. When at length one of the champions shows signs of yielding, by his movements in the water and the shaking of the pole he is holding to, the excitement becomes very great. “Lobon—lobon,” is shouted louder and more rapidly than before. The shouts become deafening. The struggles of the poor victim who is fast becoming asphyxiated are painful to witness. The champions are generally plucky, and seldom come out of the water of their own will. They stay under water until the loser drops senseless, and is dragged ashore apparently lifeless by his companions. The friends of his opponent, raising a loud shout of triumph, hurry to the bank, and seize and carry off the stakes. The vanquished one, quite unconscious, is carried by his friends to the fire. In a few minutes he recovers, opens his eyes and gazes wildly around, and in a short time is able to walk slowly home. Next day he is probably in high fever from the effects of his dive. When both champions succumb at the same time, the one who first regains his senses is held to be the winner.

I have timed several diving contests, and where the divers are good they keep under water between three and four minutes.

Among some tribes of Dyaks, the champion is paid his fee whether he wins or loses. They say it is not the fault of the diver, but because his side is in the wrong, that he is beaten. Among other tribes, however, no fee is given to the losing champion, so he comes off very poorly indeed.

There are certain cases where diving seems to be the only means of a satisfactory decision. Take the case of the ownership of a durian tree. The tree probably does not bear fruit till fifteen years after it has been planted. Up to that time no one pays any attention to it. When the tree begins to bear fruit two or three lay claim to it. The man who originally planted it is probably dead, and no one knows for certain whom the tree belongs to. In a case like this, no amount of discussion can lead to a satisfactory decision, whereas a diving contest settles the matter to the satisfaction of all parties.

The Dyaks have great faith in the Diving Ordeal, and believe that the gods will always maintain right by making the man who is in the wrong be the loser. In fact, if a Dyak refuses the challenge of a Diving Ordeal, it is equivalent to his admitting that he is in the wrong.

Read Seventeen Years Among the Sea Dyaks of Borneo (1911) here.

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