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The Sale of Japanese vessels by the Custodian of Enemy Property

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The Sale of Japanese vessels by the Custodian of Enemy Property

Let say that a foreign country comes to attack us in war. After a while, they are chased back to where they came from leaving a lot of stuff behind. Some of these were originally taken from the civilian population and some belonged to the enemy. So, to whom does this property belongs to?

That is when the Custodian of Enemy Property comes in. It is an institution that handles property claims created by war.

In ancient times, these properties were considered as war loot and belonged to the ‘winner’ of the war.

However, in the Fourth Geneva Convention Article 147, this became categorised as a war crime.

All over the world, there are many records of Custodians of Enemy Property being established after wars ending.

For instance in India, The Custodian for Enemy Property for India was established to manage Pakistani property taken in the Second Kashmir War (1965).

Meanwhile in North Borneo (present-day Sabah), The Custodian of Enemy Property Jesselton was left in-charge of ships left behind by the Japanese after World War II (WWII).

A notice was given out to the public on Jan 31, 1952, about seven years after the war had ended, opening up the tender to purchase these ship wrecks.

This was the notice put out by the Custodian of Enemy Property:

Sale of Wrecked Vessels

The Custodian of Enemy Property, Jesselton, North Borneo, under the provision of the Japanese Property, (Vesting) Order 1951 invites tender for the purchase of certain wrecked vessels formerly of Japanese ownership lying around the coast of North Borneo. Each or all of the following vessles are offered as they lie and where they lie:-

1.The Custodian accepts no responsibility for the correctness of any part of the above description. In particular the tonnages given must be taken as merely estimated indications. Intending purchaser should arrange for their own inspection and survey of the vessels as they lie.

2.The successful tenderer will be required to obtain the approval of the Marine Superintendent Labuan, North Borneo, for the intended procedure of dealing with any wreck. Wrecks may be demolished at site. But if it is intended to attempt to float the wrecks, prior permission must be obtained from the Marine Superintendent who will require to be given full particulars of the method to be employed and of the equipment to be used in order to ensure that proper and safe methods to accordance with good salvage practice are employed. And that when floated or being removed any wreck is not likely to become a danger to navigation.

3.As regards wreck No. 1. it shall be a condition of sale that the vessel shall be totally removed, or that if partially removed or that if partially removed there shall be at least six fathoms of water over the vessel and clear obstruction at spring tides.

4.Tenderers must undertake to remove or demolish wrecks not later than 12 moths from the date of this notice. Scrap metal exported from the colony will be liable to export duty.

5.The full purchase amount must be paid to the Custodian of Property, Jesselton by the successful tenderer within fourteen days of notification of acceptance of the tender.

6.Tenders should be forwarded in sealed covers marked “Tender of the Japanese Wrecks” and addressed to the Custodian of the Property, Jesselton, North Borneo and must reach his office not later than June 14, 1952.

7.The Custodian does not bind himself to accept the highest or any tender.

Custodian of Enemy Property

KajoMag did not find any information on who bought these Japanese wrecks after this notice was published. Do you have more information on The Custodian of Enemy Property in Borneo after WWII? Let us know in the comment box.

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The history of water fluoridation in Sarawak uncovered

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Did you know that water fluoridation was first introduced in Sarawak in 1962? That was even before the state became part of the Malaysian federation.

Fluoridated water contains fluoride at a level that is effective for preventing cavities.

In the US, water fluoridation started in 1945 while the first state in Malaysia to install the system was Johor in 1957.

The number one reason for introducing fluoride to the public water supply was to prevent dental health problems.

So how does it work? The water works the surface of your teeth. It creates low levels of fluoride in saliva which reduces the rate that your tooth enamel de-mineralizes. At the same time, the water help to increase the rate of tooth enamel remineralizing in the early stages of cavities.

According to a Sarawak Gazette article published on Jan 31, 1962, the incidence of dental decay was very high.

“Decayed, missing and filled teeth are the accumulated ill effects of this decay and it constitutes a major dental health problem. Surveys carried out by a dental officer of the Medical Department among Simanggang school children have confirmed this high incidence. The suffering which decayed teeth can cause is only too well known. The extent to which the ability to chew and speak is affected and the disfigurement they cause, are common knowledge.”

Introducing water fluoridation to Sarawak

Sarawak used sodium silicofluoride in its water plants because “of safety in handling and relatively low solubility in water (0.8 per cent).”

The article further explained, “The chemical contains 60 per cent available fluoride and is therefore, added to the water supply in quantities of 1.2 parts per million part of water to give the required 0.7 parts of fluoride. Many types of dosing equipment are available but that selected for Sarawak is a simple displacement doser designed by the Hydraulics Branch of the Public Works Department and constructed in Brooke Dockyard.”

A simple metering device was installed to adjust the dosage of solution to the water passing through the plant.

For precautionary measure, the water plant operator back then regularly checked the fluoride level of the water at intervals of less than one hour.

On top of that, they also sent bulk samples of water bi-weekly to be analysed by the Chemical Bacteriological Laboratory.

To assure all Sarawakians, the article stated “One may ask of, despite all these precautions, it is possible to obtain an accidental toxic does. The answer is an emphatic ‘no’. It has been estimated that one person would have to drink about 500 gallons of water fluoridated to 0.7 parts per million a day in order to receive a toxic does.”

Overall, the cost of fluoridation equipment and installation to water authorities in Sarawak was estimated between $500 to $1500.

Additionally, the recurring cost of treating the water with fluorides was 0.04 cents per 1000 gallons.

This was considered to be a small cost to improve the dental health of Sarawakians.

The history of water fluoridation in Sarawak uncovered

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How Apai Saloi, the trickster, makes Loki look like a noob

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During a particularly fruitful durian season, Tambap or better known as Apai Saloi made plenty of tempoyak (fermented durian) with his family.

Looking at their work, Apai Saloi had an idea of selling their tempoyak to the people who lived up and down the Gelong River.

He told Indai Saloi (whose name was Chelegit) of his plan. But before he set out, he put dung below the tempoyak in all of his jars. He thought the smell must be similar, and that he would be able to sell more.

Satisfied with his handiwork, he went out to sell his tempoyak to those living in the longhouses along Gelong river.

As his longboat approached the longhouses, he began to call loudly to the people in their longhouses to come and buy his tempoyak.

Excited, for it is a family favourite even to this day, many came down to buy the tempoyak from Apai Saloi.

Apai Saloi’s fraud is uncovered

He even went as far up as Keling’s house at Panggau Libau located in the headwaters of the Gelong river. Apai Saloi’s trickery didn’t go unnoticed for long, the women discovered the dung in Apai Saloi’s tempoyak and were outraged, telling their husbands about Apai Saloi’s fraud.

In their anger, the men rushed down from the longhouse to catch him.

After they caught him, Simpurai (one of Keling’s first cousins and his head warriors) ordered Apai Saloi to be put in an iron cage to wait for his punishment.

Three days later, the people of Panggau Libau decided to take Apai Saloi downriver to throw him into the water while he still in the cage.

When they came to Lubok Wong Dalam Nerajang, a deep pool of water, they went to a nearby longhouse to inform them of what they were about to do, leaving their boat with Apai Saloi in the cage.

More victims of Apai Saloi’s fraud

When he was left alone in the boat, a man named Sabungkok came sailing down towards Apai Saloi’s boat.

Sabungkok asked him what he was doing inside the cage.

“I will go into this water to see my deceased parents and relatives in the other world,” Apai Saloi answered.

Hearing this, Sabungkok also said that he would like to meet his deceased relatives.

Apai Saloi saw his chance for escape, telling Sabungkok, “If you want to see them like me, then open this cage and come inside with me.”

Believing Apai Saloi, the poor man quickly opened the door and entered the cage.

After he had entered, Apai Saloi left and sailed away in Sabungkok’s longboat.

Shortly after Apai Saloi left, Simpurai and his friends came to the boat. They threw the cage into the water, thinking Apai Saloi was inside it.

Some weeks later, Apai Saloi accidentally bumped into Simpurai and his friends.

They were surprised to see him alive. Again, Apai Saloi took this opportunity to trick them yet again. He told them he had met his parents and other dead relatives in the other world but was able to return safely to this world.

After listening to this, many wanted to see their dead families and friends just like Apai Saloi claimed to have done.

Many cages were made for the people who wanted to be thrown into the river. Unfortunately, all of them were drowned.

How Apai Saloi, the trickster, makes Loki look like a noob
Many drowned believing in Apai Saloi’s lies.

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The history of illegal gambling and chap ji kee in Sarawak

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More than a hundred years ago, chap ji kee or chap jee ki was a famous gambling game in Sarawak. Today, you can be thrown in jail for playing the illegal gambling game of chap ji kee.

What is chap ji kee

It is believed this game started in Johor in the early 1890s before spreading to Singapore, Malaya and eventually Sarawak.

Based on the 12 game pieces from Chinese chess, each piece was assigned a number.

The gamblers then lay bets on a combination of two numbers from 1 to 12. Hence, there were 144 possible combinations.

The numbers could also be replaced with other characters such as animals or Chinese characters.

There were few ways to bet; firstly one could bet on the combination of numbers in a particular order. Winners could earn winnings up to 100 times their bets.

Secondly, the gamblers could bet two numbers to appear in either order. Win this and you get paid up to 50 times the stake.

Or gamblers could bet on one single number from either draw and get paid 20 times their stakes.

Another popular form of playing chap ji kee involved gamblers placing their bets on gaming tables and using Chinese playing cards. This version was known as chap ji kee pangjang or long chap ji kee.

The history of illegal gambling and chap ji kee in Sarawak
The longer version of chap ji kee used Chinese playing cards in their bets. Photo by Pixabay.

At first, chap ji kee was played on a board or table with gamblers staking their bets in person.

Slowly, the game evolved into collecting bets from gamblers at their homes or on the street. This was to avoid detection of authorities who prohibited the game.

In Singapore, the game was called the “housewives’ opium”. Bored housewives turned to the game as a way of bringing more excitement into their lives and provide some distraction from their daily responsibilities.

Although the women in general did not play for high stakes, the little winnings they had was satisfactory enough to buy something nice for themselves or their children.

Chap ji kee in Sarawak

In Sarawak, gambling was legalised by the Brooke government since it provided a large revenue to the state.

Some historians believed that the Brooke government could hardly do without opium and gambling.

Apart from needing the money, it was also a way for the government to keep the activities under their radar.

Back then, the Brooke government would not have had enough resources to enforce any anti-gambling laws.

At first, these gambling dens, just like the opium farms, were run by the government.

On July 1, 1885 under the issue of the Farms Order, the government opened a tender to private contractors for periods of three years.

The first company to receive the tender was Ong Ewe Hai & Co. It had the exclusive rights to open and keep gambling houses. Furthermore, they were allowed to license the opening and keeping of gambling houses within the district from Tanjung Datu to the Sadong river.

Back then, the government even assigned two policemen to keep the peace at these gambling houses in Kuching.

At first, there was no restriction on the opening hours of these gambling houses or the age of gamblers.

So young and old were welcomed to throw in their money at any given time of the day.

Restrictions on gambling

By the late 1920s, Kuching Chinese community leaders started to petition the government to put tighter rules on gambling.

Finally, the government announced their tighter restrictions in a notice which was published in the Gazette on December 1928.

The notice stated that from 1st January, 1929, public gaming would only be permitted in the following streets in Kuching; Carpenter Street, India Street, Bishopsgate Street and China Street.

On top of that, chap ji kee and those under 16 years of age were not allowed to gamble in Kuching and throughout the first division.

1929 was also the year when public gambling in Kuching would only be allowed from 4pm to 6am.

By 1930, the prohibition of chap ji kee and of gambling by those under the age of 16 was extended to the whole of Sarawak.

If gambling was legal, why was chap ji kee illegal?

According to The Sarawak Gazette writer Loh Chee Yin, it was not surprising that chap ji kee was prohibited as it caused the greatest misery among the people.

“There is no skill in the game and the dividend is high – a $1 bet will give you a return of $10, and $10 will yield $100 and so on if you are lucky,” Loh wrote.

He continued, “I remember the scene of a Chap Jee Kee den operated at a shophouse along Wayang Street during Japanese occupation period. Twelve Chinese characters were painted on a table measuring about 5 feet by 8 feet.

“The banker sat on one side of the table with two assistants standing around. Twelve similar characters were carved on ‘chips’, which were kept in a sack made of thick cloth. The banker placed his hand inside the sack and selected the character he wanted by feeling with his finger, similar to the Braille used by the blind! The chip was then hidden inside a wooden box about the size of a match box, then placed on top of the table. Each better started to put his bet on the character that he thought was in the box. Finally the banker revealed his chips and paid accordingly. The result was written on a small blackboard hung up in front of the shop. One session took about fifteen minutes.”

Chap ji kee back then and today

Loh also shared stories of gamblers sleeping in the graves of their relatives in the hopes that the dead would reveal a favourable word or a result of a chap ji kee game.

“All dreams during the night were closely examined to see whether they had any relations to the twelve characters. The bankers in their turn, made offerings to their gods, asking for protection against the spirits which might reveal the secret of his words. In short; hell of a mess,” he shared.

While chap ji kee is still a form of illegal gambling to this day, the variation of this game might be still played in private and isolated circles today.

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An Iban legend about the immortal Garai and his blowpipe

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Here is an Iban legend from the Batang Ai area as recorded by N.S Haile on Aug 31, 1954 in the Sarawak Gazette.

A long time ago, there was an Iban Balau man named Garai.

One day, Garai went out hunting in the Klingkang Range with his blowpipe where he bumped into a very large spirit known as Antu Gayu.

Despite the blowpipe in the spirit’s hand, Garai was not frightened by Antu Gayu as he stood his ground.

Looking at Garai’s bravery, Antu Gayu challenged him, saying, “Let us see who can stick his darts into that rock. Whoever is successful will kill the other.”

Antu Gayu then pointed at a sheer sandstone cliff located in the Klingkang range.

Garai agreed, letting Antu Gayu go first.

While the spirit was selecting three of his strongest and sharpest darts, Garai excused himself and disappeared into the babas (bushes).

It did not take him long to find a pedalai tree from which he tapped some of the sticky rubber, and wound it around the tips of his darts before returning to the spirit.

Antu Gayu shot his three darts first. Although his darts were spirit darts which are much stronger and sharper than human darts, they still could not shatter the rock.

Meanwhile, Garai’s darts stuck into the rocks thanks to the pedalai rubber.

“It seems I’m the winner. You can see my darts have all stuck in. Well, nothing remains to be done but to kill you,” Garai said to the spirit.

The spirit immediately showed himself a coward as he tried to bargain for his life.

Garai’s reward after winning the competition

An Iban legend about the immortal Garai and his blowpipe

Antu Gayu tried to offer Garai some gold to which he replied he already had plenty.

The spirit then offered him some jars and gongs and Garai also said he had plenty.

“Well then, some medicine to make you a strong walker,” Antu Gayu said.

Garai responded, “I already am a strong walker, I can go farther and faster than anyone else in this area. I think it will be the best if I just kill you.”

Again, Antu Gayu negotiated offering him the charm that would make Garai irresistible to women.

To that Garai answered that he was a happily married man, so he did not need the charm.

Finally, the spirit offered him something that he took into consideration: eternal youth.

“You’ll never get old! Never die! What do you think of that?” Antu Gayu asked.

Garai in the end agreed, “If you can make me stay young forever, I won’t kill you.”

The Antu Gayu then produced a small knife and he asked Garai to swallow it.

After feeling assured that it would not cause him any harm, Garai did as the spirit told him to do.

“Now, you will never get old. Unless, you told anybody the reason for your everlasting youth and of how you put me to shame with your blowpipe, then you will die,” said the spirit.

How the immortal Garai spent his life

So Garai went on living his life day by day without getting older. When his wife got too old, with her consent he took a younger woman as his new wife. And he continued to outlive seven of his wives.

His grandchildren and great-grandchildren all became older than him.

Like all curious grandchildren, they wondered at his immortality, and begged him to let them know his secret. After being persuaded by them, the immortal Garai decided to tell them the truth, resigned himself to death.

But first, he asked them to prepare a big feast to celebrate the end of his life.

So pigs and chickens were killed and cooked while tuak (rice wine) were brewed.

Once all the feasting was done, Garai began to tell his story on how he gained his immortality.

As he finished his storytelling, the knife that he swallowed flew out from his throat.

Suddenly there was a flash of lightning and the immortal Garai met his end by being turned into stone. Shaped like a man but smaller, people began to call it “Batu Garai”.

Legend has it the stone is now kept by the people of Marakai in Kalimantan, and that it is locked in a chest. Some people believe it has extraordinary medicinal and therapeutic properties.

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Iban pregnancy taboos as recorded by Rev William Howell

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Born on Sept 15, 1856, Reverend William Howell was a Eurasian born to a Welsh engineer named Frederick Howell and a Malay woman.

He was raised in Kuching before he left for England to study at St Augustine’s College in Canterbury.

When he returned to Sarawak in 1878, he spent most of his life preaching in the Batang Lupar area.

While doing his missionary work, Rev Howell contributed many articles on Iban folklore, culture and language.

On March 16, 1910, he published an article in The Sarawak Gazette highlighting the pregnancy taboos practiced by Iban women in the olden days.

Apart from what have listed below, there were plenty other pregnancy taboos according to Howell “of a minor character which are not worth mentioning”.

Iban pregnancy taboos as recorded by Rev William Howell

Here is a list of Iban pregnancy taboos as recorded by Rev William Howell:

1.It is forbidden for husband and wife to cut off creepers that hang over the water or the road, or else the mother would suffer from hemorrhage after delivery.

2.It is forbidden to dam a stream, to plait rattan, to make a bubu (fish trap) and to drive a nail into a board, or else the woman would have difficulty in the delivery.

3.It is forbidden to pour out oil, or else the child would suffer from inflammation of the ears.

4.The husband and wife are forbidden from fixing the hilt of the parang for fear the child will be born deaf.

5.The expecting parents are not allowed to break an egg or else the child would be blind.

6.They are not allowed to plant banana plants or else the child would be blind.

7.The husband and wife are forbidden to burn the wood of the ficus to warm themselves or else the child would be dumb.

8.They are are forbidden to kill any animals or else the child would be deformed or have a nose bleed.

9.To scrape smooth the shell of a coconut is forbidden, or else the child’s hair would not grow.

10. Not to bring a freshwater turtle into the room, if not the child would not be born.

11.Never dye anything black, or the child will be black.

12.If the woman were to go anywhere, she must return by the same way so that her child should not know how it is to be delivered.

13.The expectant mother is forbidden to eat anything in a mosquito net or else the child will be a stillborn.

14.The expectant mother is not allowed to carry any stones or the child will be paralysed.

15.Speaking of stones, the pregnant mother is not allowed to cast stones into the water, or else the child will not be delivered and the mother will die.

16.Do not bend any piece of wood into a circle or else the child will not prosper.

Animal sacrifices to ensure smooth pregnancies

Overall, the whole period of an Iban woman’s pregnancy was filled with anxiety and fear that the bad spirits (antu) might assault her and her innocent baby.

For instance, a bad dream or a small accident such as a fall was considered a sign of incoming danger during her delivery. Hence, a fowl had to be sacrificed to appease the spirit.

Back then, it was common to hear women talking about how many fowls had been killed during her pregnancy.

Do you know any other olden Iban pregnancy taboos? Let us know in the comment box.

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How Dayak peacemaking ceremonies were carried out during the 19th century?

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Modern day peacemaking usually has some hand-shaking gesture and official announcement in front of the media if it has gathered public interest.

In 19th century Sarawak, peacemaking ceremonies back then were somehow more interesting.

It usually involved some kind of tajau (jar) being exchanged and sometimes even human sacrifice.

Here, KajoMag looks back at how Dayak peacemaking ceremonies were carried out in the olden days of Sarawak:
1.They rip each others’ harvests to the core.

This Dayak peacemaking method was reportedly practiced by people living along the Sadong river.

The first White Rajah James Brooke stated in his personal journal, “When peace is made between them, one tribe visits the other, in order to feast together; and on these occasions, whatever the number or visitors may be, they are at liberty to use the fruits of their hosts without hindrance. At their pleasure they strip the coconuts off the trees, devour and carry away as much as they can, without offence. Of course the hosts in turn become visitors, and pay in the same coin.

“All the Dayaks are remarkably tenacious of their fruit trees; but on the occasion of the feast, beside taking the fruit, the visitors fell one tree, as a symbol of good understanding; of course it is only once that such liberties are taken or allowed. At other times it would be an affront sufficient to occasion a war.”

A Dayak peacemaking ceremony that could cause another war did not exactly served its purpose. Perhaps that is the reason why the second White Rajah Charles Brooke put an end to this tradition during his reign.

2.They sacrificed a slave as a sign of peacemaking

Well, this is a Dayak peacemaking ceremony that you definitely will never see again.

Resident O.F. Ricketts once described a Murut peacemaking ceremony where a human sacrifice involved.

He wrote, “Occasionally feuds have been settled between two tribes, the aggressors having made full compensation in payment of jars, brassware, and two slaves. It was custom to kill one of these slaves to make up for the relative lost.”

3.They sacrificed some pigs

Charles witnessed many peacemaking ceremonies during his reign. One of them took place between the Ibans from Undup and from Dutch Borneo (Kalimantan).

During the ceremony, both sides agreed that the first to draw their weapon on another in the future must be fined eight jars.

Then they sacrificed some pigs with the blood sprinkled around the ceremony. Some even took the blood home to sprinkle at their houses. This was to wash away any evil tendencies there might be hanging in the atmosphere and to appease the spirits.

4.They exchanged weapons between themselves

Just like the Iban, the Kanowit people also sacrificed a pig during their peacemaking ceremonies.

Spenser St. John recorded, “A pig was placed between the representatives of two tribes who after calling down the vengeance of the spirits on those who broke the treaty, plunged their spears into the animal and then exchanged weapons.”

The representatives then bit each other’s blades to complete the ceremony.

5.They poured the blood of fowl on themselves

St. John also witnessed a ceremony where two men who were feuding would never look at each other even when they were in the same house.

He wrote, “They refused to cast their eyes upon each other till a fowl has been kill and the blood sprinkled over them.”

The second White Rajah recorded in his book Ten Years in Sarawak that although fowl was involved in the Dayak peacemaking ceremony, no blood was sprinkled over those who were present.

They waved fowls over the heads of the guests for those who came to the ceremony “to conduce to good and friendly feeling and to prevent either party from quarreling and fighting.”

How Dayak peacemaking ceremonies were carried out during the 19th century?
Dayak Festival in a traditional Longhouse, 1846, Dutch Borneo. Illustration by C.A.L.M. Schwaner. Credits: Public Domain.

Regardless of how the signs of peacemaking were made, the ceremony usually ended with festivities.

Do you know any other ways how Sarawakians hold their peacemaking ceremony in the olden days? Let us know in the comment box.

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Waddell’s last goodbye to Sarawakians on the eve of Malaysia Day

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September 16, 1963 may be known as the day Sarawak had entered into a mutual partnership with Malaya, Sabah and Singapore to form the Federation of Malaysia, but on July 22, it was the day Sarawak was also granted independent self-rule.

On July 22, the last British governor of Sarawak, Sir Alexander Waddell left the Astana on a white sampan, crossing the Sarawak River to witness the lowering of the Colonial flag, and the raising of the Sarawak flag with a black and red cross and a yellow crown in its centre, in a ceremony which effectively handed over the Sarawak government to its people.

The Governor appointed Stephen Kalong Ningkan, then Secretary-General of the Sarawak Alliance party, as the first Chief Minister of Sarawak as well as new Supreme Council members to form the government’s first ministerial Sarawak Cabinet.

It wasn’t until the eve of Sept 16, 1963 when the governor and his wife, Lady Jean Waddell left Sarawak’s shores, saying their final goodbye to all Sarawakians. 

The final parade

Waddell's last goodbye to Sarawakians on the eve of Malaysia Day
Sarawak’s first governor Datu Abang Haji Openg bin Abang Sapi’ee , chief minister Stephen Kalong Ningkan and other officials awaiting the arrival of outgoing colonial governor on Pangkalan Batu.

The Waddells left their official residence at the Astana at 12.30pm on Sept 15, 1963 by the state sampan from Pangkalan Batu before they would board the British frigate H.M.S. Loch Killisport anchored at the Steamship Wharf. 

“The Astana is all yours now” was what he said to the new Governor Datu Abang Haji Openg bin Abang Sapi’ee before he boarded the Astana sampan.  Also present to say their farewells were Ningkan and Temenggong Jugah anak Barieng. 

As the sampan drew knew to the frigate, three cheers of “Hip Hip Hurrah” rang though the crowd who came to witness the departure of the last colonial governor. 

Waddell's last goodbye to Sarawakians on the eve of Malaysia Day
Waddell saying goodbye to Sarawak’s first governor Datu Abang Haji Openg bin Abang Sapi’ee .

Lady Waddell made her final gesture of farewell by standing on the bridge of the British frigate, waving goodbye with a white handkerchief to crowds lining both sides of the riverbanks. 

The frigate moved slowly along the Sarawak River and as it was sailing past Fort Margherita, the Sarawak Constabulary Band played “Auld Land Syne”. 

Waddell’s last message to the people of Sarawak

At 1pm his farewell message was broadcast over the radio to the people of Sarawak, “To say goodbye is never easy but it is particularly difficult to say goodbye to Sarawak – the more so at a time of historic change and of great events.” 

His words were both careful and thoughtful as he said, “Of these I will not dwell but you can be sure that tomorrow Malaysia Day and in the future our thoughts, our hearts and our prayers will be with you as you step out on the great high road of independence with the star of hope and promise before you.”

Waddell's last goodbye to Sarawakians on the eve of Malaysia Day
There were crowds lined up on both sides of the riverbank to give Sir Alexander Waddell and Lady JeanWaddell an official send-off.

Waddell, who was appointed as the Governor of Sarawak in 1960 and spoke in Malay at his installation, reminisced over his three-and-a-half years of service, his memories visiting various rural places in Sarawak such as Rajang and Baram in his final words. 

“Those are but few of the memories that come crowding in – there are millions more and of gay and tragic events none more than in the last crucial years of endeavour.

“But the sum is of a wonderful country with a charm and vigour and tradition that is unequalled in the world, with its peoples of dignity rugged individuality and warmth at heart”. 

“These things you must not lose for they are Sarawak and you will add immeasurably to the strength of the new nation upon which you enter tomorrow,” Waddell reminded Sarawakians. 

Waddell's last goodbye to Sarawakians on the eve of Malaysia Day

“You will all I know support the new government to the full in the days that lie ahead when the State flag, of revered origin, is unfurled tomorrow.”

The departure of last British governor marked the end of one chapter of Sarawak’s history which started 17 years earlier when the Act of Cession brought Sarawak under the direct rule of British constitutional monarchy.

A new chapter started the day after, on Malaysia Day when the flag of the Federation of Malaysia was first raised and the national anthem ‘Negaraku’ was first played at Central Padang, now known as Padang Merdeka. 

Waddell died at Cirencester, Gloucestershire on June 14, 1999. He was 85. 

Ong Kee Hui’s letter on the Wangkang festival in Sarawak

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The Wangkang festival is a unique event aimed to pick up evil spirits and wandering souls believed to be responsible for sickness and epidemics, ultimately to cast them away and bring peace to the world.

Back in the 1930s, Kuching and Malacca were the only two towns outside of China in which this festival was held.

How did the festival come to Sarawak in the first place? On Feb 2, 1937, a man named Jee Eng Fui from Simanggang wrote an open letter to Ong Kee Hui in The Sarawak Gazette.

Jee asked the latter two questions; how did the Wangkang festival come to be a customary procession among the Chinese at Kuching once every two years? And was there anything concerning it in Sarawak history?

Jee added that he had heard one version of Wangkang festival origin in Sarawak. An old man told him that one morning the old Rajah (it is unsure which Rajah) used his telescope to look towards the mouth of the Kuching river.

The rajah then saw a very curious junk and he became very anxious to see it when it reached Kuching.

However, the junk never came. He searched for it with his telescope again but saw nothing.

The next morning, the rajah looked into his telescope in the same direction and saw the junk again.

This time, he sent a search party to the river but they returned without finding anything.

The rajah told his Chinese friend about the story who had then informed him that he must have seen a Wangkang.

That was how the rajah came to know about Wangkang rite and procession. He then allowed the Chinese community in Kuching to hold the Wangkang festival.

Ong, who later became a prominent politician and founder of Sarawak United People’s Party replied Jee in an open letter published in The Sarawak Gazette (Apr 1, 1937).

Ong Kee Hui’s letter on the Wangkang festival in Sarawak
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Here is the content of the letter on the origin of Wangkang Festival in Sarawak:

“Dear Mr Eng Fui,

It has given me much pleasure to receive your letter dated the 15th instant. Your enquiries are of considerable interest to me and I only hope you will excuse the delay in relying.

As a result of enquiries which I have made from my grandfather, Mr Ong Tiang Swee, supplemented by information gathered from my uncle Teck Khoon, I am able to answer your queries. I think you now know how the Wangkang procession started in China, but in case you do not, I will give a brief account of its origin.

A certain Emperor (Ban Lek?) in the Ming Dynasty was a most sceptical man in matters spiritual, and even went so far as to question the powers of his spiritual adviser (Teo Thian Soo).

He demanded some sort of proof of this man’s supernatural powers, and put forward a scheme to set the adviser’s powers to the test. He had a big tunnel dug, fully ventilated and well provisioned, and in the tunnel he put forty of his officers of the rank of Chin Soo.

Over the tunnel the spiritual adviser was told to use all his powers and try to kill the officers inside.

The challenge was accepted, and as a result all the forty officers were killed.

The revenge of the dead

The Emperor was satisfied but not so the spirits of the victims of the experiment.

They haunted the palace and pestered the Emperor, who had no peace of mind.

The cruelty of the whole thing invoked the vengeance of the power above, and China was visited by an epidemic of cholera, which killed a large number of people.

At last the Emperor had to appease the spirits of the forty Chin Soo and make some sort of treaty with them.

The Emperor promoted them all to the rank of Wang and empowered them to visit every district in his kingdom as his representative.

He also gave out that all honour and respect had to be accorded them wherever they went, if not, they could wreak their vengeance on the people of the locality.

The spirits were satisfied, and on an appointed day with much ceremony they were given a public send off on their long, long voyage that was to have no end in a junk especially made for them.

And thus was started the first Wangkang procession in China.

The letter then continued on how it came to Sarawak:

The story of the old Rajah and the Chinese junk he saw has no connection with the origin of the Wangkang procession in Kuching.

What actually happened was that a serious epidemic of cholera broke out in Kuching; hundreds of people died, and as there were so many people dying each day no proper burial could be given them.

As a result, the whole town reeked with the terrible smell of the dead.

The Rajah (Charles Brooke) was at loss to know what to do. The older Chinese, recalling what had happened during the Ming Dynasty in China, came to the conclusion that the forty Chin Soo must have reached Sarawak at last, and the epidemic of cholera was an indication that they were here.

So steps were taken after a public meeting to entertain the visiting spirits, and to send them away with all honour and respect.

Thus was started the first Wangkang procession in Sarawak.

The epidemic was then so bad that the Rajah really did not care a pin what people did so long as normal conditions were restored, so no objection was raised and it transpired (whether it was coincidence or not, we cannot say), that the epidemic stopped some time after the procession.

An arrangement was then made with the spirits concerning their next visit, and that was how the ten years’ interval came into being.

I need hardly add that there has been no epidemic of cholera in Sarawak since. Firm believers attribute this to the effect of the Wangkang procession.

Personally, I think that the real cause of the epidemic has been removed, namely a bad water supply.

Kuching was in the old days dependent on the river for water, and you can imagine how dirty river water can be especially during dry season.

No wonder there was cholera!

Now with the supply of good and pure water we have from Matang such a state of affairs no longer exists, and chances of serious epidemics are remote.

Yours sincerely,

Ong Kee Hui

Fast forward to today, the festival became recognised as Malaysia’s National Intangible Heritage in 2013, has been submitted to Unesco to be recognised as intangible cultural heritage.

Read more:

How to cure Cholera According to Old Sarawakian Traditions

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How the cobra got its venom according to a Kedup legend

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Local folktales and legends commonly have an answer for everything. Although they are not scientifically correct, it is still entertaining to know how some things came about from a mythical point of view.

How the cobra got its venom according to a Kedup legend
How did this snake get its venom? Credits: Pixabay
Here is a legend of how the cobra got its venom according to a legend recorded from Ulu Kedup, Sarawak:

Long time ago, there was a black fish called the ikan dudok. This fish was the most poisonous of creatures, so much so that if a man’s shadow even fell on a pool in which the ikan dudok was lurking, the man would immediately die.

The cobra, although a wise and cunning beast, in those days had no weapons of defence, but wore in the centre of his head a bright jewel.

One day, the cobra sidled up to the pool where the ikan dudok lay and hissed. “Oh black fish! Are you not ashamed of the deaths you caused? You are a stupid fish, unfit to have this virulent poison which you use so indiscriminately.”

The cobra then asked the fish to give its poison in exchange for the bright jewel on his head.

Then the cobra reared up his head in the sun and the fish saw the sparkling jewel.

He agreed to the exchange, vomiting out the poison on a handy leaf. In the meantime, the cobra gave up its jewel (which of course, was not a real diamond).

“Good!” said the cobra, “Now I promise you that I will not spread death with this poison as you have; I will only strike men in their eyes or on their big toe.”

Thus to this day, the cobra rears up proudly to search for his victims’ eyes. Meanwhile, the legend also explains why you can find a white stone in the head of every ikan dudok.

As for the leaf that the fish chose to vomit on, its poison is called daun api. One can get a painful rash with just a brush from this leaf.

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