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What you need to know about avet, a Kayan baby carrier

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

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

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

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

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

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

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

1. It serves two roles: utilitarian and symbolic purposes

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

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

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An avet with a human figure or face can only be used by the maren (aristocrat) of the Kayan people.

2.The motifs have mystical roles

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

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

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

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How the lining of an avet looks like.

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

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

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

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

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

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

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

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

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

It was a donation by the Ernest Erickson Foundation.

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

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

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

7. Another one is at the British Museum

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

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

The baby carrier dates back to 1905.

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

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

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

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

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

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

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An avet presumably made in the early 1980s.
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An avet purchased from Indonesian craftsman.

The ‘balan-balan’ ghost and how she appears in other cultures throughout South East Asia

Balan-balan is a ghost of Sabahan folk mythology, also known as Penanggalan or Hantu Penanggal in West Malaysia.

Famous in Kota Belud, it is also called ‘B kuasa dua’ which means B to the power of 2, because you’re saying the b-word twice.

You’re not supposed to say its name as legend says you summon it closer to you every time you say “balan-balan.”

However, some believe this entity is not a ghost, rather that it is a woman who practices black magic.

The balan-balan is able to detach its head with lungs, stomach and intestines attached, leaving its body behind to hunt. It usually hunts at night but can leave its body any time it wants. It has a preference for the blood of pregnant women, women who recently gave birth and newborns.

A balan-balan is said to be able to pass through walls and ooze up through the cracks of the floorboards in the house.

To fit it back into its body, you just soak its entrails into a container filled with vinegar and – voila! – it turns back into a normal human being.

One of the widely known ways to destroy a balan-balan is to pour broken glass into its empty neck cavity – assuming you have found its headless body.

Some say that the balan-balan traits are inherited, passing down from one generation to another from mother to daughter.

There are other related myths in Asia  of supernatural entities which have similar modus operandi and appearances.

Perhaps there are no immigration boundaries for those in the mystical world.

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Balan-balan is famous in Sabah but it is similar to a ghost called Leyak among the Balinese, Kuyang by the Dayak people of Kalimantan, the Krasue in Thailand and Phi Kasu in Laos. Credit: Pixabay

1. Manananggal, the Philippines

Imagine a vampire but only with a woman’s upper torso and huge bat-like wings to fly. Plus, trade the fangs with long tongues, and there you have it – a manananggal.

A manananggal feeds on sleeping, pregnant women, sucking on the blood or hearts of fetuses with its tongue.

To kill it, just sprinkle some salt, crushed garlic or ash on the lower part of the body.

Then it would not be able to rejoin itself and would be killed by the sunrise.

2. Kuyang in Kalimantan, Indonesia

Kuyang are women  practicing black magic in search of immortality.

To increase their power, they have to feed on babies and women who just recently gave birth.

Some who claimed to have seen a Kuyang said it is just a flying head.

According to Banjarmasin Post, if you are able to catch it, it will grant any wish in exchange for you to keep its secret.

The best is to ask for ‘Minyak Kuyang’ or kuyang oil which has the power to return objects to you even if you gave them away.

Ideally, you would be able to rub kuyang oil on your money and watch it magically return to you after you make your purchase.

3. Leyak in Bali, Indonesia

Similar to Kuyang, Leyaks are humans who are practicing black magic.

Interestingly, they have a mistress or a queen, a witch named Rangda.

They say leyaks haunt graveyards, feed on corpses, and have the power to change themselves into animals.

In daylight, they are like ordinary humans but at night their heads break loose from their bodies.

Unlike balan-balan which is known to be only females, it is believed that three leyaks float around terrifying people, two females and one male.

4. Krasue in Thailand

Krasue is believed to be an entity consisting of a floating head and a will-o’-the-wisp.

However, the origin story for Krasue is more romantic than might be expected.

According to one version of the legends, a certain Khmer princess had a forbidden love affair with a younger man of lower status.

She was caught with her lover so the Siamese aristocrats sentenced her to death by burning.

The princess managed to implore the help of a sorceress before her sentence asking her body to be unharmed by the fire.

But the spell came too late and the only parts that remained untouched by the fire were her head and some of her internal organs. She was then cursed to live as a Krasue ghost.

5. Phi Kasu in Laos

A Phi Kasu is a woman who separates her head from her body, taking her inner organs and flying around to look for victims.

She uses her long tongue to suck out her victim’s organs.

Apparently, it is believed a Phi Kasu is invincible and cannot be killed, but at least you can harm her.

6. Nukekubi, Japan

In the land of the rising sun, rokurokubi is a type of Japanese apparition.

There are two types of rokurokubi; one with a stretchable long neck, another one is like the balan-balan whose head comes off and flies around. That one is called nukekubi.

How to kill the nukekubi? Just move its headless body to another location so that the head cannot be reattached.

Crocodile Effigies Part 2: The Ulung Buayeh Ceremony

Our story on Crocodile Effigies is a two-parter. To learn about the significance of crocodile effigies in the Iban mali umai ritual, click here: Crocodile Effigies Part 1: The Iban mali umai ritual

Reptiles, from the smallest little cicak to the most fearsome Bujang Senang, have always provoked varying degrees of fear and awe. The crocodile, in particular, has played a key role in riverine cultures around the world, from the crocodile-headed god Sobek in Ancient Egypt to modern day Goa where it is still worshipped in a ritual called mannge thapnee.

In Sarawak, earthen crocodile effigies were a tradition among the local communities, most notably the Iban and the Lun Bawang although their purposes differ from each other.

While the Iban community used baya tanah (mud crocodile effigies) to protect their crops from pests, the Lun Bawang community moulded the effigies – ulung buayeh – to celebrate successful head hunting trips.

A pair of male and female crocodile effigies at Fort Alice
A pair of male and female crocodile effigies at Fort Alice.

The Crocodile as a mark of heroism

Even though headhunting is typically associated with the Iban community, it was also common among the Lun Bawangs during the pre-Brooke era.

Crocodiles effigies were made to celebrate and publicise a warrior’s heroic feat during his headhunting expedition which was significant for both the upper classes and the common classes in the Lun Bawang community.

In the old days, the Lun Bawang community was segregated into three main classes – lun ngimet or nguyut bawang (leaders), lun do (commoners) and demulun (slaves).

As the statuses of leaders were hereditary, commoners had to elevate their social status by excelling in the battlefield to attain the lun mebala (renowned person) or lun mesangit (fierce warriors) labels.

After a successful expedition, the warrior would hold a ‘nuwi ulung buayeh’ ceremony (literally translated as erect the crocodile pole ceremony). The crocodile effigy was said to represent their strong and fearsome enemies.

During this time also, crocodile effigies were constructed from mud and pebbles were used as its scales and eyes. After ceramics were available, they were used instead.

Each guest would then be given tebukeh or rattan string tied with knots as a time piece.

The warrior would also cut notches from the tail end of the effigy, each notch representing every head he had taken during the head hunting trip. While doing this he will boast loudly about the details of each deed in an act called tengadan.

He would then cradle the latest trophy wrapped in leaves and lead an ukui and siga procession (name praising) around the effigy. Other men who had similarly proven themselves in previous raids would follow behind.

The men would encircle the effigy and ritually slash, spear or shoot at the effigy, affirming their prowess and bravery over a fierce and strong foe which they had defeated.

Among the highlights of the ceremony is when the warrior ‘slays’ the crocodile effigy with his blade.

During the ceremony, food and drink is served liberally to everyone, although women and children are not allowed to directly participate in the ceremony, but witness it from a distance.

As head hunting was officially banned during the Brooke administration, the practice ceased.

The rapid conversion of the Lun Bawang to Christianity also led the community to abandon the old tradition.

Crocodile effigies in other cultures

Besides publicising a warrior’s successful expedition, it is believed crocodile effigies were also used in peace agreements and acts of reconciliation between two factions.

These kinds of effigies can be found at Pa’ Berayong and Kampong Lebor, Jalan Gedong in Serian.

The Kampong Lebor crocodile effigy was made during the pre-Brooke era as a peace agreement between the native Remuns and the Brunei sultan.

It was said that a representative of the Brunei sultan was killed during an intense negotiation with the Remuns. Later, an agreement was reached and a mud effigy was made to acknowledge that peace agreement.

What makes this interesting from an archaeological point of view is that some of the soil that forms part of the effigy’s head was said to be taken from the sultan’s astana.

Meanwhile, for Kampong Tang Itong and Pa’ Gaya of the Lawas District, the effigies were said to be made as land boundary markers.

Crocodile Effigies Today

While the construction of crocodile effigies were closely associated with headhunting, presently it is mostly performed in opening ceremonies of important festivals.

Honoured guests are supposed to place a blade on the neck of the crocodile to symbolise head cutting, in the same way we cut ribbons today.

 

 

10 iconic dogs you should know in the year of the Dog

The Dog is the animal zodiac for this year’s Chinese lunar calendar.

What better way to celebrate the year of man’s best friend other than to remember these 10 iconic dogs around the world!

1. The symbolic dog for loyalty – Hachiko (Japan)

Besides his famous bronze statue outside Shibuya station, you can visit his actual remains at the National Museum of Nature and Science in Tokyo where he is stuffed and mounted.
Besides his famous bronze statue outside Shibuya station, you can visit his actual remains at the National Museum of Nature and Science in Tokyo where he has been stuffed and mounted.

Hachiko is perhaps the world’s most famous dog known for his loyalty.

Born on Nov 10, 1923, Hachiko was an Akita dog owned by a university professor named Hidesaburo Ueno.

Hachiko used to wait for Ueno at Shibuya station everyday. When his master died in May 1925, the dog continued to wait at the train station until his own death nine years later from terminal cancer and filaria infection.

Hachiko was buried beside Ueno in Aoyama Cemetery, Tokyo.

He continues to be remembered in popular culture with statues, books and movies including an American version starring actor Richard Gere called Hachi: A Dog’s Tale.

2. The faithful dog of Tolyatti – Kostya (Russia)

A German Shepherd was riding the South Highway in Russia with his human parents when their car crashed.

His human mum died at the scene and human dad a few hours later. He was the sole survivor.

He stayed at the site of the crash for the next seven years watching passing cars.

Nobody knew his name so people began calling him Kostya or “Faithful”.

Residents of the nearby city Tolyatti tried to adopt him but he only accepted food, always returning to his waiting place.

In 2012, Kostya was found dead in the woods, most probably due to natural causes.

Saddened by his demise, the people of Tolyatti constructed a bronze statue of Kostya.

The statue was officially unveiled on June 1, 2003 which also happened to be the 266th anniversary of the founding of Tolyatti.

3. The famous dog of Krakow – Dzok (Poland)

In 1990, Dzok (pronounced ‘Jock’) was out with his master when the elderly man had a heart attack at the Rondo Grunwaldzkie roundabout.

When the ambulance picked up his owner, the mix-breed dog ended up being left behind. While the man died en route to the hospital, Dzok continued to wait for his owner at that roundabout  a year later.

An old lady – and her dog – later adopted him and he enjoyed the warmth of a home again.

Sounds like a happy ending right? Wrong!

The old woman died six years after Dzok was adopted. He was taken to a shelter which he then escaped and was killed by a train.

People remembered his story and a statue was built in remembrance of his unwavering loyalty and dedicated to homeless animals.

You can visit Dzok’s sculpture made by famous Polish sculptor Bronislaw Chromy in Krakow.

4. The brave dog who worked at Ground Zero, New York (US)

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Bretagne and her trainer Denise Corliss’ first assignment as rescue team was at Ground Zero, New York. Credit: Pixabay.

When Bretagne and her trainer Denise Corliss were assigned to Ground Zero after the 9/11 attacks, it was her first assignment as a rescue dog.

Later, she joined rescue efforts after Hurricanes Katrina and Ivan.

Bretagne retired from rescue mission at the age of 9 in 2008 but that did not stop her from serving. She served as a reading dog in a elementary school.

When she was euthanised on June 7, 2016 after suffering from kidney failure, she was the last surviving dog from 9/11.

5.The loyal dog who is now sitting on what used to be a drinking fountain – Bobby (Scotland)

 Greyfriars Bobby
Greyfriars Bobby statue in Scotland. Credit: Pixabay.

Greyfriars Bobby was the Hachiko of the 19th century.

He spent 14 years guarding his owner’s grave at Greyfriars Kirkyard until he died on Jan 15, 1872.

There were various versions of his origin but he famously belonged to John Gray, a nightwatchman for the Edinburgh City Police.

In 1873, an English philanthropist so intrigued by the story commissioned a drinking fountain topped with Bobby’s statue.

The Greyfriars Bobby Fountain used to be a water fountain for both humans and dogs until the water supply was cut off in 1975.

6.The dog who jumped into fire for his master – Waghya (India)

Waghya belonged to Chhatrapati Shivaji Maharaj, the founder of India’s Maratha Empire.

When Shivaji died in 1680, he was given a Hindu funeral. Legend says Waghya was so sad over his owner’s passing, he leaped onto the burning pyre.

Waghya’s statue at Raigad Fort in Maharashtra, next to Shivaji’s memorial was a subject of political protest in 2012.

Sambhaji Brigade, an extremist political wing removed the statue, claiming the dog was a fiction.

Fortunately, the statue has been reinstated by the Archaelogical Survey of India.

7.The dog who stayed by his master’s dead body – Ruswarp (England)

Even when grief strikes, how long would you stay next to your loved one’s body?

This Border Collie stayed with the body of his master for 11 weeks in dead winter.

Ruswarp was accompanying his master Graham Nuttall for a walk in Llandrindod Wells, Powys on Jan 20, 1990. When they failed to return, the authorities called for a search and rescue mission for Nuttall.

A hiker found Nuttall’s body on Apr 7 by a mountain stream. Ruswarp was nearby in such a weak state that he had to be carried off the mountain.

Ruswarp died shortly after attending Nuttall’s funeral.

8.The wrongful death of Gelert (Wales)

Legend has it Gelert was a dog belonged to Llywelyn the Great, Prince of Gwynedd, one of the successor states to the Roman empire.

Llwelyn returned from hunting to find his baby missing and Gelert with a blood-smeared mouth.

He immediately assumed the dog had killed his child so he drew his sword and killed Gelert.

Suddenly, he heard a baby cry. Llwelyn found his child unharmed under the cradle, next to a dead wolf.

He then realised Gelert had killed the wolf in order to protect the child. Regretful and filled with remorse, Llwelyn buried the dog.

Gelert was famously associated with the village of Beddgelert ( which means Gelert’s Grave) in Wales.

There is a grave believed to be where the dog was buried with two slate memorials written in Welsh and English at the village.

However, now it is widely accepted that the village took its name from a saint named Celert, not the dog.

And the supposed grave? It is believed a hotel owner named David Prichard in the late 18th century connected the legend to boost tourism in his village. Talk about mad marketing skills!

9.The dog who who accompanied his master through sickness and health – Canelo (Spain)

Canelo was the constant companion of an old man who was suffering from kidney complications. Once a week, Canelo and his master would walk together to Puerta del Mar Hospital for his master’s dialysis treatments.

Since the hospital did not allow animals inside, Canelo would faithfully wait for his master at the door.

Sometime in 1990, however, Canelo’s owner did not come back out of those hospital doors. He passed away during his treatment.

Nonetheless, Canelo continued to wait for 12 long years until he was killed by a car outside the hospital on December 9, 2002.

The city of Cadiz was so moved by Canelo’s steadfastedness that they named an alley after him and put up a plaque in his memory.

10. The dog who lost his life after a fight with a cat – Islay (Australia)

Islay was owned by one of the most famous and powerful women in history – Queen Victoria.

Not much is known about his life except that he was a Skye terrier and was the queen’s favorite dog for five years before his tragic and unexpected death after fighting with a cat.

What makes him iconic, however,  is his life after death.

In Sydney, there is a sculpture of Islay next to Queen Victoria’s statue outside Queen Victoria Building, George St, Sydney.

Islay is sculpted begging above a wishing well set up for donations on behalf of the Royal Institute for Deaf and Blind Children.

Sculptor Justin Robson modelled it after the queen’s sketch in 1843.

There is a recording played intermittently from hidden loudspeakers saying “Because of the many good deeds I’ve done for deaf and blind children, I have been given the power of speech.”

And of course, the recording concludes with two barks.

Crocodile Effigies Part 1: The Iban Mali Umai Ritual

In days gone by, Ibans carried out rituals and festivals for all occasions. From celebrating the birth of a new baby to warding off bad omens, pest control was no exception.

While some traditions are still practiced today – like the meri anak mandi ritual where a new baby is given a traditional baptism in the river – the mali umai , ngemali umai or nambai umai ritual which sees crocodile effigies being made to ward off pests is rarely done today.

As of 2014, the Sarawak Museum Department has recorded about 40 sites with confirmed effigies built by the Iban community throughout Sarawak. Some of these effigies can be dated back to 100 years.

Among them, 19 can be found in Kuching, Samarahan, Sri Aman and Betong division, while seven can be found in Sibu and Mukah division, three in Sarikei division, and six in Kanowit district.

Presently, there is one at Fort Alice in Simanggang, otherwise known as Sri Aman.

Living next door to Alice

The fort was refurbished in 2015 and turned into a heritage museum
The fort was refurbished in 2015 and turned into a heritage museum.

Fort Alice was named after the second Ranee of Sarawak, Margaret Alice Lili de Windt. Until 2015, it was an abandoned building until it was refurbished and reconstructed into a heritage museum under the Sarawak Museum Department.

The 153-year-old building was built following the victory of Charles Brooke, the second White Rajah of Sarawak, over Rentap, an Iban chieftain. It functioned to control the activities of the Iban from the Saribas area.

While the newly renovated building itself is worth visiting, the earthen crocodile effigies (baya tanah) located outside the compound at the foot of the building also deserves equal attention for their fascinating history and purpose.

A pair of male and female crocodile effigies at Fort Alice
The pair of male and female crocodile effigies at Fort Alice.

Traditional pest control

The effigies were typically made in pairs; one female and one male, the latter often slightly bigger than the former.

Sometimes, the pair would be accompanied with a smaller crocodile effigy, supposedly the baby crocodile.

As part of a hill paddy planting ritual, it is used as an ‘agent’ to get rid of paddy pests such as grasshoppers, locusts, sparrows, rats and monkeys during the weed clearing season (mantun) before the paddy began to bear grain.

According to an entry called “Mali Umai Iban” in the Sarawak Museum Journal vol I.XX, a path would be cleared from the crocodile snouts to the edge of the intended paddy farm after the ritual so that the crocodile spirit wouldn’t get lost.

Typically 2 to 3 metres in length and 0.4 to 0.8 metres in width, most of the effigies face a water source, such as a river or stream.

Only a few face inland. Those that do are in Simanggang, where the effigies face the paddy farm or the setting sun.

Ceramic cups used as the eyes of the crocodile effigies
Ceramic cups used as the eyes of the crocodile effigies

The earthen effigies would often be made on flat ground from the clay soil located at or around the chosen site.

The crocodiles would normally be made with outstretched limbs, forward-facing heads and slightly curved tails.

The ones at Fort Alice have porcelain cups and plates used as the eyes and scales of the crocodile.

Before the availability of porcelain dishware, pebbles were used instead. Besides porcelain, white glass marble or coins were also used.

Ceramic plates as scales
Ceramic plates as scales

Protection against the natural elements

Besides pest control, it was also said that the effigies were used in rituals to stop droughts, known as gawai minta ari.

Usually used in severe weather conditions, rituals were also conducted during torrential rain and flood, asking for dry weather.

The effigies were also used for a ritual called pelasi menoa, meaning to ward off bad omens and calamities.

With most Ibans being exposed to Christianity and the availability of pesticides, however, many have abandoned the practice.

Upacara Mali Umai oleh kaum Iban di Sarawak

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Pada zaman dahulu, patung-patung telah dibuat oleh kaum Iban adalah sebahagian daripada ritual penanaman padi bukit yang dikenali sebagai mali umai atau ngemali umai atau nambai umai.

Sebagai pengamal animisme, orang Iban pada masa dahulu akan mengadakan upacara dan perayaan untuk pelbagai majlis.

Daripada merayakan kelahiran seorang bayi  kepada menghindari nasib buruk, kegiatan untuk mengawal serangga perosak juga tidak terkecuali.

Patung buaya biasanya dibina secara berpasangan.
Patung buaya biasanya dibina secara berpasangan.

Banchi yang dijalankan oleh Jabatan Muzium Sarawak mencatatkan ada kira-kira 35 buah  tapak patung-patung di seluruh Sarawak.

19 boleh ditemui di bahagian Kuching, Samarahan, Sri Aman dan Betong, manakala 7 boleh ditemui di bahagian Sibu dan Mukah, 3 di bahagian Sarikei, dan 6 di daerah Kanowit.

Kini, masih ada patung-patung tersebut boleh ditemui di Kubu Alice yang terletak di Simanggang atau lebih dikenali sebagai Sri Aman.

Kubu Alice di Simanggang, Sarawak
Kubu Alice di Simanggang, Sarawak

Sehingga 2015, Kubu Alice telah dibiarkan sehingga ianya dibina semula dan diubah suai untuk  menjadi sebuah muzium warisan.

Kubu ini terbuka untuk orang ramai.
Kubu ini terbuka untuk orang ramai.

Kubu berusia 153 tahun itu dinamakan selepas Ranee kedua Sarawak iaitu Margaret Alice Lili de Windt.

Kubu tersebut telah dibina berikutan selepas kemenangan Rajah kedua Sarawak; Rajah Charles Brooke yang menentang  Rentap, seorang ketua Iban.

Kubu ini terbuka untuk orang ramai.
Kubu ini terbuka untuk orang ramai.

Ia berfungsi untuk mengawal kegiatan Iban dari Saribas.

Walaupun kubu baru itu sendiri adalah satu tarikan utama untuk para pelawat, patung-patung tanah lumpur (baya tanah) yang terletak di kawasan kubu itu juga juga mempunyai tarikan tersendiri  dari segi sejarah dan tujuannya pembuatannya yang menarik.

Biasanya patung-patung buaya tanah lumpur akan  dibuat dalam bentuk  pasangan ; satu perempuan dan satu lelaki yang biasanya akan dibuat sedikit lebih besar daripada yang perempuan.

Kadang-kala, pasangan buaya itu disertai dengan sebuah patung buaya yang lebih kecil, kononnya anak buaya. Sebagai sebahagian daripada upacara penanaman padi bukit, ia bertujuan sebagai alat untuk menbasmi  perosak padi seperti belalang, belalang, burung gereja, tikus dan monyet semasa musim rumput (mantun) sebelum padi mula membuahkan hasil biji benih.

Di Kubu Alice, patung-patung buaya yang dibuat adalah pasangan dan kedua-duanya dapat dilihati menghadap ke arah yang sama.

Dengan saiz dua hingga tiga meter panjang dan lebar 0.4 hingga 0.8 meter, kebanyakan patung-patung tersebut akan menghadap ke arah sumber air seperti sungai atau sungai.

Hanya segelintir sahaja  yang akan menghadap ke arah kawasan tanah, dan antara contoh yang ada adalah yang seperti yang terletak di Simanggang di mana patung-patung tersebut menghadap kawasan ladang padi atau ke arah matahari terbenam.

Patung-patung lumpur akan sering dibina di kawasan yang rata dan diperbuat daripada tanah yang terletak di sekitar kawasan yang dipilih. Tanah tersebut akan digali dan dibentuk menjadi bentuk sebuah buaya dengan anggota badan yang terulur, kepala lurus dan ekor melengkung.

Kadangkala, selepas upacara telah dilakukan sebuah jalan kecil akan dibina ke arah kawasan ladang padi yang selalunya terletak tidak jauh daripada moncong patung-patung buaya tanah lumpur. Ini untuk memastikan semangat buaya tidak sesat.

Cawan seramic diguna untuk mata buaya.
Cawan seramic diguna untuk mata buaya.

Bagi yang terdapat  di Kubu Alice, cawan dan pinggan ceramic digunakan sebagai mata dan skala buaya. Tetapi sebelum ini, batu-batu kecil digunakan sebaliknya.

Piring ceramic sebagai sisik buaya.
Piring ceramic sebagai sisik buaya.

Selain ceramic, biji marmar kaca putih atau syiling juga digunakan. Selain mengawal serangga perosak, patung-patung ini digunakan dalam ritual yang dikenali sebagai gawai minta ari untuk menghentikan musim kemarau.

Biasanya digunakan untuk  keadaan cuaca yang teruk, upacara juga dilakukan semasa hujan lebat dan musim banjir, untuk meminta cuaca kering.

Patung-patung itu juga digunakan untuk upacara pelasi menoa yang bertujuan untuk menghindari nasib dan bencana yang buruk.

Walaupun upacara mali umai merupakan  upacara yang lama dan menarik, ramai yang mula meninggalkan amalan tersebut  atas beberapa sebab yang praktikal.

Kini, oleh kerana ramai masyarakat kaum Iban telah menganut agama Kristian, ramai yang mula meninggalkan upacara  lama tersebut.

Selain itu, ramai juga terdorong untuk mengguna racun perosak sebagai alternatif baru untuk mengawal serangga kerana ianya lebih murah dan cepat.

Misteri dan kejadian aneh Batu Nabau di Engkilili

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Batu Nabau yang terletak di 3km dari pusat pekan Engkilili terus menjadi tarikan pelancong baik dari dalam dan luar Bumi Kenyalang.

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Batu Nabau, batu yang dipercayai seekor ular.

Terletak kira-kira 230km dari Kuching, pekan Engkilili dinamakan sempena pokok Engkilili yang mudah dijumpai di kawasan ini.

Pelbagai misteri yang dikaitkan dengan batu tersebut membuatkanya sering dikunjungi pelancong.

Batu tersebut berbentuk silinder dengan panjang kira-kira sembilan meter dan diameter dua meter.

Batu itu, yang kelihatannya mempunyai hujung runcing seperti kepala ular, nampak seolah-olah keluar dari tanah, menyebabkan orang ramai percaya bahawa batu tersebut sememangnya ular yang bertukar jadi batu.

Batu Nabau juga dikenal sebagai Batu Lintang oleh penduduk tempatan sebelum ini hanyalah batu biasa yang mereka lalui dalam perjalanan ke kebun mereka.

Sekitar 20 tahun yang lalu, beberapa lelaki Cina tempatan membawa seorang lelaki Thailand untuk melawat batu tersebut.

Lelaki Siam itu berkata beliau termimpi mengenai batu tersebut dan batu itu sebenarnya adalah ular sebenar dan dia harus memuja ular itu.

Orang-orang rumah panjang menunjukkan kepadanya apa yang mereka panggil Batu Lintang ketika itu.

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Penduduk tempatan membina sebuah pondok di sebelah Batu Nabau.

Orang Thai mendakwa bahawa doa dan persembahannya yang dibuat di atas batu itu telah dijawab, menyebabkan ramai orang berkumpul di kawasan itu untuk mencari keajaiban.

Penduduk Iban yang menetap tidak jauh dari batu tersebut erkejut pada mulanya untuk melihat semua kemenyan dan lilin yang dipasang di batu tersebut.

Pada mulanya, pelawat melemparkan telur mentah, duit syiling dan menuang susu di atas batu sehingga orang tempatan meletakkan tanda yang melarang mereka berbuat demikian.

Orang-orang Cina tempatan juga melukis jalur kuning pada batu tersebut untuk menjadikannya lebih mirip seperti ular.

Lama-kelamaan, penduduk Iban mula memanggilnya Batu Nabau (sejenis ular di Iban) dan bukannya Batu Lintang.

Ada yang mendakwa mereka menang hadiah loteri selepas meminta nombor ekor dari Batu Nabau.

Ada juga komuniti Iban yang membuat upacara ‘miring’ di Batu Nabau.

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Batu tersebut berbentuk silinder dengan panjang kira-kira sembilan meter dan diameter dua meter.

Sekarang, ramai Iban tempatan telah percaya bahawa ‘ular’ tersebut adalah dewa yang melindungi kawasan itu dengan kuasa mistik.

Salah satu kejadian aneh yang berlaku di kawasan tersebut apabila musim hujan.

Selebat hujan mana sekalipun, penduduk tempatan menyedari bahawa batu itu tidak pernah terendam dan entah bagaimana kelihatan terapung tepat di atas air walaupun seluruh kawasan tersebut dibanjiri.

Tambahan lagi, ada surat khabar tempatan melaporkan beberapa tahun lalu bahawa huruf abjad Jawi dikatakan telah ditemui di Batu Nabau.

Huruf alif, lam, nun, mim dan sinwere dikatakan telah ditemui terukir atas batu tersebut.

Sehingga kini, tiada siapa yang benar-benar tahu kebenaran sebenar di sebalik Batu Nabau.

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Batu Nabau terletak tidak jauh dari pekan Engkilili.

Pastor Ding, ahli sejarah Kayan luar biasa

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Pastor Ding (kiri) bersama lelaki-lelaki dari Uma Aging, Belaga.
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Pastor Ding (kanan) bersama penduduk Uma Pako, Tubau.
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Lii’ Long (kanan) bersama isterinya Ipui Lahe.

Pada tahun 1970an, terdapat seorang lelaki berbangsa Kayan di Mendalam, Kalimantan Barat, Borneo dikenali sebagai Pastor Aloysius Johannes Ding Ngo yang bertungkus-lumus mencatat tradisi dan mitos kaum Kayan.

Beliau mendapat pendidikan beliau di Belanda dan merupakan orang Dayak pertama yang menjadi paderi Katolik.

Beliau bekerjasama dengan Lii’ Long, seorang penyanyi yang juga berasal dari Mendalam untuk mencatat cerita-cerita dongeng tersebut.

Pada tahun 1974, beliau memulakan perjalanan beliau ke Baram, Tubau dan Balui (Belaga) di Sarawak dan kemudiannya ke Kapuas dan Mahakam di Kalimantan Barat, seterusnya ke Samarinda pada tahun 1977 dan Apo Kayan pada tahun 1980.

Sepanjang perjalanan beliau, Pastor Ding akan menulis pengalaman beliau dalam bentuk diari dan gambar etnografi dan kemudian menghantar buku tersebut kepada rakan-rakannya.

Beliau juga menemu-bual mana-mana orang Kayan yang beliau terjumpa terutamanya mereka yang berpengetahuan dalam tradisi kaum tersebut.

Pastor Ding mempunyai kelebihan yang unik, beliau pandai menulis dan fasih bertutur dalam enam bahasa iaitu Kayan, Belanda, Latin, Indonesia, Jerman dan Inggeris.

Antara catatan terpenting beliau ialah Takna’ Lawe’, cerita mengenai legenda orang Kayan.

Lawe’ dianggap sebagai hero oleh Kayan Mendalam dan ceritanya tersebar ke orang Kayan di Balui, Baram, Mahakam dan Apo Kayan.

Namun di Balui, Lawe’ dikenali sebagai Belawan.

Pastor Ding juga menulis buku setebal 900 muka surat yang berjudul Sejarah Orang Kayan dan kamus Kayan-Indonesia yang termasuk perkataan-perkatan lama yang jarang diguna pada zaman sekarang.

Sepanjang hidup beliau, satu-satunya buku berjaya diterbitkan ialah ‘Syair Lawe’.

Buku tersebut diterbitkan pada tahun 1984-1984 oleh Gadjah Mada University Press.

Selebihnya buku-buku beliau dikumpulkan dan disebarkan dalam bentuk salinan karbon dan foto di antara orang Kayan tempatan.

Antara manuskrip yang belum diterbitkan ialah Takna’ Idaa’ Beraan dan Takna’ Kabuk Buaang oleh Juk Linge dan Lii’ Long, Takna’ Bakunng Dawing dari Mahakam dan Lung Jalivaan Hajaan yang terdiri daripada 22 cerita dongeng orang Kayan.

Malangnya, Pastor Ding meninggal dunia ketika menulis autobiografi beliau berdasarkan perjalanan hidup beliau semenjak 1940s.

Beliau meninggal dunia pada 6 Jun, 1995 di Sintang, Indonesia, 10 bulan sebelum hari jadinya yang ke-80.

Relish in authentic Korean food at The Kimbap, Kuching

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Kimbap is a famous Korean delicacy made from rice, various thinly sliced ingredients like fried egg, sausages, cucumber and carrot rolled up in a sheet of seaweed.

The word ‘kimbap’ literally means seaweed rice as ‘kim’ or ‘gim’ means seaweed while ‘bap’ cooked rice.

Here in Kuching, thousands of miles from where kimbap originated, is an eatery dedicated to this famous dish.

Located at Brighton Square along Jalan Song, The Kimbap prides itself as a pork-free Korean restaurant providing a variety of yummy Korean food at reasonable prices.

Diners can enjoy all kinds of kimbap like tuna mayo, spicy tuna, bulgogi ssam (marinated beef cabbage wraps), garden salad, chicken among eight others.

My personal picks are the beef, kimchi and cheesy kimbap; great for light lunch takeaways or for a simple outdoor picnic.

Beside these rolled rice delicacies, you can also fill up your tummy on other Korean delights.

For those who are big fans of the Korean ramyeon, you can also choose what to order with your noodles.

Ramyeon is similar to Japanese ramen as both are believed to share their roots from China’s lamian (hand-pulled noodles).

The Kimbap serves kimchi ramyeon, cheese ramyeon, dolsot ramyeon (dolsot means hot stone pot) and crispy chicken ramyeon.

If you prefer a noodle dish more native to Korea, order some japchae. It is a glass-like noodle made from sweet potato, stir-fried in sesame oil together with thinly sliced carrots, spinach and mushrooms.

The Kimbap also adds thinly cut beef to their japchae, making it almost a balanced meal instead of a side dish.

Besides this classic Korean noodle dish, they also serve rice dishes like bibimbap, omurice (rice omelette) and soup.

Some Korean food outlets in Kuching offer bibimbap served in plastic or ceramic bowls.

At The Kimbap, you can choose dolsot bibimbap where your bibimbap will be served up in a stone bowl to keep it sizzling hot. It is perfect for those who like their food warm.

Are you a big fan of fried chicken?

With a choice of Crispy Fried Chicken, Daebak Chicken (‘daebak’ is Korean slang for jackpot) and Spicy Chicken to choose from, foodies can skip KFC or Ayam Goreng McD.

Don’t forget to keep those tissues within arm’s reach – the Daebak Chicken and Spicy Chicken are covered in a sumptuous, flavourful sauce.

The Kimbap has a well-curated selection of Korean teas – brown rice green tea, buckwheat tea, Solomon’s seal tea, aloe vera tea, honey citron tea, honey jujube tea and ginseng tea.

Solomon’s seal tea, for example, is believed to be helpful in repairing sports injuries and other acute physical traumas.

I found their honey jujube tea a bit sweet, but it is supposed to be rich in antioxidants and able to help with constipation.

Their list was made complete with the honey citron tea, a traditional Korean drink dating back more than 100 years.

Honey citron tea is great for coughs, relieving sore throats and is an excellent source of vitamin C.

Whether you’re there for the kimbap or tea, The Kimbap is one of the few food outlets selling authentic Korean dishes in Kuching.

Check out their opening hours on their Facebook page: The Kimbap.

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The Kimbap Daebak Chicken
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Jap Chae.
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Kimchi Pancake.
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Kimchi.
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Kimchi Fried Rice
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Dolsot bibimbap

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Cheese Ramyeon
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Beef Bulgogi Rice

The Parade of the Tatung during Chap Goh Meh in Singkawang

In Sarawak (or Malaysia in general), there’s a cute tradition where young bachelorettes throw oranges into the river during Chap Goh Meh in the hopes of finding true love – hopefully by the following year.

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Chap Goh Meh is celebrated after the 15th or last day after Chinese New Year or Imlek

Chap Goh Meh in the Hokkien dialect translates to “the 15th night of Chinese New Year”. It is also known as the Chinese Valentine’s Day, but usually see families and friends gather together for dinner together as it is the last day of the Lunar New Year.

In Singkawang, a town located in West Kalimantan, Indonesia, you might find Chap Goh Meh being celebrated somewhat differently.

For the locals there, Chap Goh Meh is kind of a big deal as it is a truly unique event that reflects the culture and community here.

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A 178-meter long dragon figure paraded during the Chap Goh Meh procession

Before I elaborate more on what I saw during my brief four-day stay in West Kalimantan, this sort of celebration is not for the faint of heart (though I think James Wan might be inspired for his next thriller).

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The Chinese New Year – also known as ‘Imlek’ – is when the local Chinese community believes the gods will gather together in Singkawang.

There are no direct flights to Singkawang, so you have to fly to Pontianak which is 145 km away. After reaching Pontianak, the capital of West Kalimantan, you have to travel three to four hours by bus to get there.

With 70% of the population being of Chinese descent, Singkawang’s Chinese community is predominantly made up of the Hakka clan, followed by the Teochew, while the rest are Malays and Dayaks.

Enjoying the procession of the 565 Tatung

The festivities in Singkawang were already in full swing on Feb 11 as people began to crowd the streets hoping to get a glimpse of the 565 ‘Tatung’ or shaman, the highlight of the Chap Goh Meh procession.

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The parade of the 565 ‘Tatung’ or shaman, the highlight of the Chap Goh Meh procession.

Known as the ‘City of the Thousand Temples’, you will pass various temples of different sizes and structures every few meters as you approach Singkawang from Pontianak. It is not a surprise then that a large number of Tatungs will come and participate in the procession representing their temples and gods.

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The Tatung perform unbelievable stunts to the astonished crowd.

The Tatung usually begin to prep themselves the day before the festival. Their preparations usually involve them going into trances at their respective temples, each temple dedicated to a different god.

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While some were dressed in elaborate and colourful traditional Chinese warrior costumes, others were in traditional Dayak outfits with steel rods piercing their cheeks while they waved their swords in the air.

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During the Tatung ritual, the participants – in a trance – perform unbelievable stunts such as stepping on swords, piercing rods and swords into their cheeks, as well as cutting themselves with knives without sustaining any injuries or shedding any blood.

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Just to prove that their knives and swords are real and sharp, some perform demonstrations where they cut a variety of objects, from plastic cups to vegetables.

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Photo-taking is a must during this truly unique event.

On top of that, some Tatung performed bloody feats like biting the neck off a live chicken. According to our tour guide, a chicken was used since 2017 was the Lunar Year of the Rooster. (I briefly imagined what would end up being sacrificed in the Year of the Dog.  Thankfully, I was told that dogs had been prohibited for use in the festival thanks to outraged animal lovers all around.)

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A pilgrim praying during the parade of the Tatung.

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Planning a visit to the ‘City of the Thousand Temples’?

Being in the ‘City of the Thousand Temples’, it was a shame that I did not get to visit some, let alone learn a story behind each one or even what gods were worshiped there.

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This gave me an excuse to come back and visit Singkawang for Chap Goh Meh again next year, though I have to remember to book my accommodation at least three months ahead. As I understand it, the motels and hotels are usually fully booked during that time of the year.

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I was warned, however, that prices for accommodations might still double during this period even if you book early.

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With Chap Goh Meh happening once a year, Singkawang is definitely worth a trip for the adventurous.

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