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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.

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

The legend of Iban warrior Unggang and goddesses of Mount Santubong

The legend of Iban warrior Unggang and goddesses of Mount Santubong

If it weren’t for Benedict Sandin (1918-1982), many Iban legends and folktales would have been forgotten by now. Originally from Paku, Benedict was an ethnologist, historian and Sarawak Museum curator (December 1966- March 1974).

The legend of Iban warrior Unggang and goddesses of Mount Santubong
Mount Santubong

Here is one of his stories that was published on the Sarawak Gazette. This time he told the story of Iban warrior Unggang.

Long time ago at a small stream called Entanak, lived a very powerful Iban war leader named Unggang “Lebor Menoa”.

During his time, there was no chief in the Saribas river area more well known than him.

When he was still a young warrior, Unggang dreamt that he was travelling in a boat from the mouth of the Saribas river to Mount Santubong.

He then attempted to climb to the top of that mountain. Halfway up, he met two beautiful maidens who just finished bathing.

They said that they did not have much time to talk, and one of them handed him a stone that she had used to scrub her skin. The stone was called Batu Perunsut.

She told him that the stone was a charm that he could use whenever he led his people to war.

The woman also told Unggang that none of the people who lived in the countries between Santubong and the mouth of Saribas river could possibly beat him in war.

Luckily for him, she warned him if he led his war parties southeast beyond Santubong, the stone would have no effect.

Later, the women revealed to him that they were Kumang and Lulong, the goddesses who lived on the summit of Santubong.

Unggang’s path to becoming a great warrior

Shortly after he had the dream, Unggang built a large war boat with which he used to lead his warriors to guard the mouth of the Saribas river from being penetrated by enemies. At the time they were the Bajau and Illanun pirates.

They also killed strangers that came into the river from the South China Sea.

Besides guarding his territory, Unggang sailed farther along the coast of Sarawak to look for trading ships.

During one of his sails, he came across with a band of Chinese traders who negotiated with him.

The Chinese traders sought his permission to trade in the Saribas country.

Unggang agreed with condition that these Chinese traders agreed to fly white flags on their vessels.

Due to this agreement, many Chinese traders came to Saribas to trade their cooking pots, brassware, earthen bows, pants and cloths. In return, the Chinese brought back shell armlets, beads, cowry shells and so on.

Meanwhile, Unggang and his men killed anybody who entered the Saribas river without flying a white flag on their boats.

Although Unggang seemed to be a ferocious warrior, he was also a savvy tactician, and allied himself with the Malays who lived in the coastal areas. Hence, he never attacked his Malay neighbours.

Unggang’s son Luta

The legend of Iban warrior Unggang and goddesses of Mount Santubong
Illustration of Dayak men.

After Unggang died, his son Luta succeeded him as the chief. During Luta’s reign as chief, a fight started between the Dayaks of Saribas and Skrang against their neighbours of the lower Batang Lupar (the Dayaks from Undop, Balau and Sibuyau).

During one of these tribal wars, Luta’s youngest brother Ngadan was killed by Temenggong Juti and his men from Sebuyau.

Also killed during the war in Undop was Angkum, one of the brothers to Orang Kaya Pemancha Dana Bayang, a leader from Padeh who led the Saribas Iban.

Due to these incidents, Luta took his revenge by invading Sebuyau and killed many of them there.

Meanwhile, Dana Bayang avenged his brother’s death by invading Undop with the largest force from the Saribas and Skrang.

After invading Sebuyau, Luta took his brothers Mulok and Ketit to sail to the Belitung island near Sumatra.

He wanted to go there because he heard a rumour that someone in Belitung was selling a tuchong (shell armlet) which could be fitted over one’s head. Apparently, Luta was anxious to buy this for his inheritance.

However, the three brothers never returned to the Saribas. The rumour back then they were shipwrecked. A piece of their broken boat found at the beach near Sungai Ubah not far from Tanjung Datu.

The location of Luta’s alleged shipwreck was located beyond Santubong mountain from Saribas. Perhaps the charm that worked to protect Unggang before did not work to protect his sons once they went beyond southeastward of Santubong.

After the brothers’ untimely death, none of their descendants were able to lead their warriors to fight.

Hence, the leadership in the Saribas area fell onto the shoulders of Orang Kaya Pemancha Dana Bayang. He later became one of the most of famous Iban warriors and leaders.

That one time James Brooke almost died of smallpox

In May 1853, the first White Rajah of Sarawak James Brooke contracted the smallpox disease.

It was so severe that he almost died. At that time, he had just arrived in Sarawak from a visit to England.

Unfortunately for him, there was no doctor in Sarawak. The only man with some medical knowledge – Bishop Francis McDougall – was in England.

Brooke knew the disease was contagious, so he insisted on everyone who had never had the disease to keep out of his room.

He trusted an Arab man named Sheriff Moksain who knew some local treatment to take care of him.

There were also Captain John Brooke (James’ nephew) and his three loyal Malay servants as well as Arthur Crookshank and Reverend Andrew Horsburgh at his attendance.

That one time James Brooke almost died of smallpox
James Brooke
This was what Horsburgh about the event:

“Having heard that the Rajah would not allow any of his relations to attend upon him from fear of their taking the disease, I wrote to Captain Brooke and offered to nurse him. Captain Brooke first thought I had better not, as I might introduce the disease into the mission school; but early next morning I received a note from him asking me to go over and see the Rajah.

I found him in the height of the disease, and I need not describe the unsightly appearance, but at the same time I could not help being struck with the sharpness of his clear blue eye.

The fever was very high, his mind was so continually wandering that it was difficult to make him understand anything; yet he could generally be recalled to a subject by a direct address, and he could then express himself clearly upon it.

As I entered the room he saw me and called out, ‘Don’t come here! Have you had smallpox? Have you had it? Have you had it?’ to which I bluntly answered ‘Yes.’ I told Captain Brooke after leaving the room that I thought the Rajah very ill, but that I had seen as ill recover.

I had been reading in some medical publications that it was now the custom to treat fevers with wine and brandy, and I explained to Captain Brooke what I thought, and showed him the authorities on which I formed my opinion, for Mr. McDougall, who was then in England, had a medical library which we missionaries all studied.

I accordingly proposed that he should have some brandy, and Captain Brooke assenting, I mixed some with water and put in some things to make it taste like medicine, and brought it to him.”

The Rajah refused to take the ‘medicine’ for his smallpox

He resolutely refused to take or even to look at it. ‘For God’s sake, Rajah,’ said Captain Brooke, ‘do take it’, and he pleaded earnestly that he should.

He at last was so far moved as to what it was, so I told him that was quinine in it.

‘Anything else?’ I fenced with the brandy as long as possible, but before his eager and half angry questioning I was obliged at last to confess it.

This was enough, he turned his face to the ceiling, help up his hands, and exclaimed, ‘Whoever heard of brandy in smallpox!’

In the afternoon he seemed to be getting weaker, and I made up a stimulating prescription, which was given in one of the medical books, told Captain Brooke of it, and begged him to use his influence to get the Rajah to take it.

At Captain Brooke’s entreaty he took it, and it soothed him and gave him a little rest.

I continued to give the Rajah food and stimulants, but he did not like my pressing medicine on him and from the hands of Mr Crookshank especially he would not take what he would not from me.

James Brooke’s first letter after his sickness

It was not sure how long Brooke was sick in his bed. Nonetheless, the first letter he wrote to his friend John Templer in England dated on June 28, 1853.

He wrote, “For fifteen days I lay raging with fever, or shivering with the cold water, which they threw over me in my bed – my mind wandering, and without sleep, lingering between life and death. My constitution triumphed over disease, and after a prolonged sleep, brought on by a dose of opium, given me by Crookshank, I woke sensible to the loathsome state to which I was reduced; literally from head to foot I was seemed with this frightful disorder; and feeble as an infant, I strove to reconcile myself to the will of God, who had afflicted me.”

While the rajah was able to survive the disease, his face was scarred for life. In the same letter he sent to Templer, he stated “Since then I have been improving, and am now clear of the disgusting part of the disease, though I fear, my friends must learn to know me under a different face to any I have yet worn towards them.”

Even though the vaccination against smallpox had already been discovered in 1798 by British doctor Edward Jenner, it is odd that Brooke did not have himself vaccinated.

Vaccination against smallpox was finally introduced in Sarawak in the 1860s.

A Sarawakian legend of durian you probably never heard of

A Sarawak Gazette writer, Lee Kok Yin published an article about a durian legend that he heard when he was teaching in rural Sarawak.

Here is a legend from local Sarawakians about the King of Fruits – the durian – you probably never heard of:

A Sarawakian legend of durian you probably never heard of
King of Fruits, Durian! Credits: Pixabay.

Once upon a time, there was a poor family of eight who earned their living through farming.

The sad part was the father, who was supposed to be the head of the family, was a lazy man.

So all the work and responsibilities fell to the mother.

One day, the mother fell sick and was unable to work on the farm. Even so, the father still refused to work and continued with his lazy ways.

Slowly, the family’s food storage started getting low and their farm slowly turned into a jungle.

As she lay on her sickbed, the mother prayed to God to save her young children from starvation.

Thinking there was no hope for her to get better and being sick was a burden for her children, the mother decided to kill herself.

She then jumped into a deep pool and drowned to death.

A few nights after her death, the children dreamed that the mother told them to go to her tomb where they would find food.

When they woke up, they realised all of them had the same dream. Believing the words of their mother, they all went to her tomb.

There, they saw a tall tree bearing hundreds of thorny fruits. When they tasted the flesh of the fruit, they found it to be sweet and delicious.

Thus, this was how durian came about.

Another meaning of liu lian or durian

The Chinese word for durian, “liu lian” also means to ‘stop and stay’. According to Lee, in the olden days, before Chinese merchants sailed to the islands of the South Seas, their wives or parents always warned them not to eat any durian.

They believed that those who once tasted its flavour, would forever stay in that foreign country.

The first dragon boats to join Sarawak Regatta

While the Sarawak Regatta was started a long time ago during Brooke reign, the dragon boats only made their debut on the Sarawak river in 1952.

Originating from the Pearl River Delta region of China’s southern Guangdong province, the dragon boat dates back 2,000 years.

Every dragon boat has a drummer who leads the paddlers with their rhythmic drum beats.

The first dragon boats to join Sarawak Regatta
Dragon boat

According To Kao Lun-wei, there were two dragon boats that rode the waves of the Sarawak river during the 1952 Kuching regatta; one was green while the other one was red.

They provided a colourful spectacle for the crowd and served to introduce the local Chinese into water sports.

“Properly used, the dragon boat races are run on the fifth day of the fifth moon in the Chinese lunar calendar, corresponding this year to the 28th May; but it was agreed by the promoters that it would be an excellent thing to join in with the rest of the paddlers,” Kao stated.

Explaining about the legend behind dragon boats, Kao wrote, “The great beasts of China, heraldic, mythical and potent are tigers, dragons, kilins and lions. Dragons are the incarnation of the spirit of the waters, of the clouds, seas and rivers. It is the emblem of the power of the emperor (having five claws in place of the usual four). The tiger is the king of beasts (having the character wang meaning king on his forehead) and presumably being a land animal is not a good term with the dragon.

“As the dragon is the king of the waters, it is not surprising that he should be taken for the shape of a ritual boat”.

The dragon boats at the then Kuching Regatta

According to Kao, time was kept by the beating of a drum and gong in each boat. The drums for the Kuching Regatta in 1952 were brought especially from Singapore.

As for the gongs, Kao said they were unable to buy the correct type of gong in time, and hoped to get some from Hong Kong later.

The dragon boats were launched at Pengkalan Batu with an eye-dotting ceremony just like how it has been done in these recent years.

Instead of the chief minister like today, the ceremony was carried out by a Chinese priest.

Kao pointed out the launching ceremony was not done like in the olden days. “One reasons for not performing the ceremony was that it would have cost the Dragon Boat Society about $400 in sacrificial pig, incense, crackers and priest’s fees.”

Present-day dragon boat races

However, it was not mentioned if the two dragon boats had won any race during the Kuching Regatta in 1952.

Fast forward to the 21st century, the dragon boat race in Kuching has gone a lot bigger with participants coming from all over the world.

For 2019, there were 14 countries participating in The Sarawak International Dragon Boat Regatta including United Arab Emirates and United States of America.

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