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Sir Hugh Low and his adventures in Malaysian Borneo

Malaysian history textbooks gave credits to Sir Hugh Low as the first successful British administrator in Malayan states during the late 19th century.

He was the fourth Resident of Perak in 1877. It was reported that he left Perak with a credit balance of 1.5 million Straits Dollars by the end of his retirement in 1889.

Low’s most acknowledged contribution to Malaysia was for introducing rubber plantations to the country.

He first planted the seeds in Kuala Kangsar in 1877 and subsequently created a model for rubber plantations in Malaya.

Before Low even arrived in Malaya, however, he first travelled Sarawak before making his way up to Sabah.

Sir Hugh Low and his adventures in Malaysian Borneo
Hugh Low, a British Naturalist and Administrator. Credits: Public Domain.

Hugh Low and his accounts of Sarawak

Born in 1824 to a horticulturist father, Low started to show interest in botany at an early age while working at his family’s nursery.

At the young age 20, his father sent him to Southeast Asia to collect plants. Low was based in Singapore first before he made friends with Sarawak’s first White Rajah, James Brooke.

Brooke invited Low to Sarawak and together they travelled to the interior.

He spent about 30 months in Sarawak, long enough for him to pick up a little bit of conversational Malay.

He recorded his experience and published it in a book Sarawak, Its Inhabitants and Productions: Being Notes During a Residence in that Country with His Excellency Mr. Brooke in 1848.

The book not only provided the general survey of the kingdom, but also its natural resources and the indigenous peoples.

He described the customs and traditions of Sarawak tribes he encountered during his stay. This included the Malays which he became acquainted with, Sea Dayaks, Land Dayaks, Melanau and Kayans.

Being a botanist, Low also detailed the significance of plants he collected during his adventure in his book.

Low’s book was considered one of the first detailed accounts on Sarawak.

Hugh Low and his exploration in Sabah

After writing his book about Sarawak in England, Low made his return to the island of Borneo.

Again thanks to his friendship with the Rajah, he became Brooke’s colonial secretary in Labuan.

This was when Brooke was appointed as the first governor of newly established British Colony, Labuan.

During his stay in Labuan, Low explored part of North Borneo. His notable exploration in the area is when he ascended to Mount Kinabalu, the highest peak in Southeast Asia.

Low made the first documented ascent of the mountain in March 1851. Then in 1858, he made another two ascents that year in April and July.

Although now the highest peak Low’s Peak is named after him, the truth is he never reached the highest point of the mountain. He described the peak as “inaccessible to any but winged animals.”

Nonetheless, a non-winged English explorer did actually reached the highest peak of the mountain. John Whitehead, a naturalist and zoologist made it to the top in 1888.

Hugh Low and a gully

Besides the highest peak of the mountain, the lowest point of the mountain was also named after the British administrator.

Low was recorded as the first person who looked down into it in 1851. Low’s Gully is a 1,800m deep gorge on the north side of Mount Kinabalu.

To this day, the gully is dubbed one of the least explored places on Earth.

More than 100 years after Low looked down into the ravine, Low’s Gully made headlines across the world.

In March 1994, a British Army expedition of seven British and three inexperienced Hong Kong soldiers made a disastrous descent in to the gully.

Half of the party (two British and three Hong Kong soldiers) were trapped for 16 days before being rescued.

One British media reported the search and rescue as an embarrassing and expensive rescue operation.

Years later in 1998, a joint expedition by Malaysian and British team made the first successful complete descent of Low’s Gully.

Sir Hugh Low and his adventures in Malaysian Borneo
The highest and lowest points of this mountain was named after Hugh Low. Credits: Pixabay.

Hugh Low’s Legacy

Besides Low’s Peak and Gully, there were numerous species named after him thanks to his contribution.

He discovered Nepenthes lowii, a tropical pitcher plant endemic to Borneo during his ascent to Mount Kinabalu.

There are also five species of orchids, a treeshrew, a squirrel, a beetle and two butterflies named after him.

Low made home in this part of the globe and even raised a family in Labuan. After his wife Catherine Napier died of fever in 1851, he buried her at the Government House which was locally known as Bumbung 12.

Low designed Bumbung 12 (twelve roofs in Malay) with a long and low structure and planting trees around it.

Unfortunately the house was completely destroyed during World War II and the only thing left was its water storage tank.

Today the site is one of the island’s main attractions called the Labuan Botanical Garden.

Located behind Labuan’s old airport, some of the oldest trees in the garden are believed to be planted by Low.

All of the graves in the area were relocated to different parts of Labuan except for one, a grave which belonged to a foxhound named Jim.

Although the grave of Low’s wife was already relocated, urban legend has it her ghost was still roaming around in the area.

As for Low, he died on Apr 18, 1905 in Italy.

From Yang di-Pertua Negara to Yang di-Pertua Negeri of Sabah: How did that happen?

When Sabah, or back then known as North Borneo, agreed to join the Malaysian federation, they came up with a list of 20 points.

The terms in what was called the 20-point agreement were drawn to safeguard the rights and autonomy of Sabah upon joining the federation.

Point number 18 stated that the head of state was to be called ‘Yang di-Pertua Negara’.

From Yang di-Pertua Negara to Yang di-Pertua Negeri of Sabah: How did that happen?
The 20-point agreement drawn by Sabahans.

Who is the ‘Yang di-Pertua Negara’ and what does it mean?

Yang di-Pertua Negara was the official title of ceremonial governor in Sabah. It means ‘head of state’ in Malay.

Apart from Sabah, Malaysian states without hereditary monarchs include Penang, Malacca and Sarawak which also have governors instead.

The office of the head of state is a renewable four-year term position in Malaysia’s parliamentary democracy system.

They are also the members of the Conference of Rulers, a council made of nine rulers of the Malay states and the governors.

Unlike the Malay rulers or Sultans, however, governors cannot vote for the Yang di-Pertuan Agong (king), the ruler who will also function as the Head of Islam in their respective states.

How the title of Yang di-Pertua Negara in Sabah was abolished

Under Article 160 of the Constitution of Malaysia, the term governor was abolished and replaced with Yang di-Pertua Negeri on Aug 27, 1976.

Prior to 1976, Penang, Malacca and Sarawak had been using the title ‘Governor’ in English and ‘Yang di-Pertua Negeri’ in Malay. Meanwhile, Sabah’s head of state was called Yang di-Pertua Negara in both languages.

With the implementation of Article 160, Sabah could no longer use the title of Yang di-Pertua Negara.

So, Yang di-Pertua Negara or Yang di-Pertua Negeri? What’s the difference?

From Yang di-Pertua Negara to Yang di-Pertua Negeri of Sabah: How did that happen?
Report about Yang di-Pertua Negara’s Malaysia Day message published by daily express found at Sabah Museum.

‘Negara’ means country or nation in Malay while ‘negeri’ means state.

Some argued the change of title demoted Sabah from a country to a state. They also saw it as a breach of the 20-point agreement.

It was clearly stated in Malaysian Agreement 1963, “There shall be a Head of State for Sabah, to be called the Yang di-Pertua Negara, who shall be appointed by the Yang di-Pertuan Agong acting in his discretion but after consultation with the chief minister.”

Additionally, Sabah’s first Yang di-Pertua Negara Datu Mustapha Datu Harun referred to Sabah as a country during his message on Malaysia Day, Sept 16, 1963.

He was quoted saying, “Let us pray for God’s blessing in our beloved country, Sabah Maju Jaya!”

The battle between the Constitution of Malaysia and the Malaysia Agreement

The Constitution of Malaysia was previously known as the Constitution of Malaya. Back then, it was brought into force over the Federation of Malaya (then made up of 11 states) when it achieved independence from the British colony on Aug 31, 1957.

When the Malaysian federation was formed on Sept 16, 1963, the constitution name was changed from Constitution of Malaya to the Constitution of Malaysia.

It was then implemented in Sabah, Sarawak and Singapore before the last went separate ways and became the independent island nation it is today.

With this, combined with the simple name change in the title of the constitution from Malaya to Malaysia, some argued the establishment of Malaysia was not a creation of a new nation but simply the addition of new ‘states’.

Meanwhile, the Malaysia Agreement was signed by the United Kingdom, Malaya, North Borneo, Sarawak and Singapore. This made it an international agreement that could not and cannot be amended by Malaysian parliament.

The result of that agreement was Malaysia Act 1963, an Act of Parliament in the United Kingdom.

The Act made provisions for a union named Malaysia which consisted of North Borneo, Sarawak and Singapore with the existing states of the Federation of Malaya.

Many parties argued that Sabah, along with Sarawak should be called ‘negara’ making their heads of state Yang di-Pertua Negara.

Adding on to that, Sarawak and Sabah received their independence from the British on July 22, 1963 and Aug 31, 1963 respectively. Hence, they were technically a self-governing nations before forming the Malaysian federation on Sept 16, 1963.

Furthermore, the head of state of Sabah was called “Yang di-Pertua Negara” from 1963 to 1976.

If Sarawak and Sabah were meant to be just mere states, not equal partners with Malayan federation to form Malaysia, one might ask why did it take 13 years to realise that ‘negara’ actually meant country in Malay?

How did Sabah and Sarawak get downgraded from their sovereign status to a state?

It all comes down to an act passed in parliament on Aug 27, 1976 which saw an amendment to Article 1 of the Federal Constitution. Through Act A354 Section 2, Sarawak and Sabah became downgraded from regions that had equal rights with Peninsular Malaysia to being just one of 13 states in Malaysia.

A revealing press release by Sarawak United People’s Party (SUPP) in 2016 states how the parliamentarians of the time were mistaken in voting for the status downgrade, and how being designated as a state instead of one of the three founding partners has short-changed Sabah and Sarawak in terms of oil royalty and federal financial allocations.

It has long been a source of discontent for East Malaysians, so much so in its mission to create equity across Malaysia, it was included in Pakatan Harapan’s manifesto under Pillar 4: Return Sabah and Sarawak to the status accorded by the Malaysia Agreement 1963.

From Yang di-Pertua Negara to Yang di-Pertua Negeri of Sabah: How did that happen?
Pillar 4 of Pakatan Harapan’s manifesto includes returning Sabah and Sarawak’s status as it was defined in the spirit of MA63.

In July 2018, it was revealed that the Minister’s Cabinet had agreed to the formation of a special cabinet committee on the enforcement of the Malaysian Agreement 1963. The special committee will comprise representatives from the Peninsula, Sabah and Sarawak who have expertise in the matter.

A media statement from Bandar Kuching MP Dr. Kelvin Yii Lee Wuen on 20 July 2018 outlines how this special committee will be working on restoring these rights:

The committee will study and propose corrective measures in relation to the following matters:

  • The status of the Malaysian Agreement 1963 in the context of current legislation;
  • Efforts to improve the people’s understanding towards the Malaysia Agreement 1963 through the education system;
  • Implementation of the concept of federalism across the three territories – Peninsula, Sabah and Sarawak;
  • The rights of Sabah and Sarawak to natural resources as well as oil and gas;
  • Administrative matters that can be delegated to the states;
  • The amount of allocation that is within the rights of Sabah and Sarawak; and
  • Amendment to Article 1 of the Federal Constitution.

With efforts going in the direction of Sabah and Sarawak’s rights being restored, some people conjecture it’s still a long road ahead before both former territories see their pre-1976 status restored.

Read about Malaysia Act 1963 here.

Symbolism and traditions behind a Melanau ‘9 Pikul’ Wedding

Indigenous to Sarawak, the Melanau people are among the earliest settlers in the land of hornbills.

The Melanau social ranks can be differentiated as pangeran or 15 pikul (royalty), 9 pikul, 7 pikul betirih and dipen or ulun. Each rank has a unique customs on their own and might be slightly different from the other ranks. One pikul is equivalent to 60 kg or 133 lbs of brass.

During the Cultural Snippets session of the Rainforest World Music Festival 2018, Salliza Sideni the gallery manager of the Brooke Gallery at Fort Margherita shared how a Melanau 9 pikul wedding was uniquely held.

The session was organised by local NGO, Friends or Sarawak Museum.

Symbolism and traditions behind a Melanau '9 Pikul' Wedding
Salliza Sideni (centre) explaining the intricate steps in a Melanau 9 Pikul wedding recently during Rainforest World Music Festival 2018.

Before the Melanau 9 pikul wedding

”Before the wedding, there will be the surong brian ceremony. It is literally translated as giving of gifts or bringing wealth to the bride,” she said.

According to Salliza, the future groom first and foremost will present his future bride one gold ring to signify the engagement.

Then there are also be customary gifts or adet including a gold ring, one gantang ( a measurement equalling to 2.6kg) of paddy, nine pieces of clothes, one piece of songket, one long sword, one piece of sugarcane, one unripe banana and one coconut with its husk completely intact.

During the engagement ceremony, the future bride has to take the unripe banana and sugarcane.

The unripe banana and sugarcane symbolise the worst and sweet moments that the bride will experience in marriage.

“In the olden days, brass items like cannons were offered. Today, there are other engagement gifts which are agreed by both parties including handbags, perfumes, shoes and so on.”

There is of course, a dowry of money as agreed by both parties.

She added, “Nowadays, the amount of dowry is based on the bride’s education level. A PhD holder has a dowry amounting up to RM21,000.”

A few days before the wedding, Bendera Tatunggul (colourful flags) will be placed within the vicinity of the wedding venues. This is to inform people about the upcoming wedding.

Salliza pointed out, “A minimum of seven different colours of flags would be needed for a 9 pikul wedding with a coconut husk hanging from each flag,

“A family’s rank or pikul can be told from the number of colours used for the flags.”

After the ceremony, the bride’s family will plant the coconut husk while preparing for the wedding.

Some elders believe that the growth of coconut tree signify the success of their marriage.

Symbolism and traditions behind a Melanau '9 Pikul' Wedding
How the Bendera Tatunggul will look like.

On the day of the 9 pikul wedding

A Melanau 9 pikul wedding starts with the head of custom or ketua adat receiving a sword from one of the representatives from the bride family.

The sword will be presented to the groom family as a symbol of protection for the bride in the absence of her husband.

During the ceremony, the groom’s mother will present a piece of songket brunei to the bride.

This is then followed by feeding both the bride and groom with belen. Salliza explained that this “would actually be betel nut wrapped in betel leaf. Belen is believed to have the ability to calm both of them throughout the wedding ceremony.”

In the case of a Melanau-Muslim wedding, there will also be khatam (recitation) of the Quran and bersanji (prayers).

There will also be an influence of Malay culture in a Melanau-Muslim wedding with ceremonies like ‘merenjis air mawar’ by the family elders.

Once the wedding is done, the newlyweds would go back to their homes to do another ceremony.

“Traditionally, the newlyweds would ascend and descend the house stairs three times. This is to symbolise that they are starting their new life together.”

Symbolism and traditions behind a Melanau '9 Pikul' Wedding
How a traditional Melanau wedding chamber would look like.

Three days after the wedding ceremony

There is another ceremony held three days after the wedding called adat petudui.

“In the olden days, strict Melanau customs prohibit newlyweds from leaving the house for fear of still having ‘darah manis’ or sweet blood.

“The bathing ceremony is to cleanse and further bless the newlyweds.”

Adat petudui usually takes place before the Subuh (morning) prayer at around 4.30am. They will use water that has been kept in jars for three days.

Salliza continued, “Once done, both newlyweds will perform morning prayers together with the guests and then they usually open their wedding gifts after breakfast.”

Her sharing was based on the weddings organised in her own family who hail from Kampung Penakub Hilir Mukah.

Symbolism and traditions behind a Melanau '9 Pikul' Wedding
A traditional Melanau tall house.

The traditional medical use of Kayu Raja

Kayu raja or raja kayu in Malay, which translates to the ‘king of wood’, is a type of wood widely found in Malaysia. Scientifically, it is known as Agathis borneensis.

It is also commonly known as borneo kuari or damar minyak among the Malay community.

Despite it being  classified as ‘endangered’ in the IUCN Red List of Threatened Species, it is still in demand among the locals in Sarawak.

It is considered one of the most valuable and sought-after timber trees in Southeast Asia. Commercial-wise, Agathis borneensis is wanted for its high quality resin. Plus, its wood can be used to make music instruments, boats as well as furniture.

But coming down to Sarawak, a place where kayu raja can be found apart from Sumatra, Peninsular Malaysia and the rest of Borneo, this wood is utilised for more daily use.

The traditional medical use of Kayu Raja
Scrape a a bit of the wood to make a tea-like beverage.

For a cure and more

The traditional medical use of Kayu Raja
Christopher playing the ketong, a Bidayuh xylophone during the recent Rainforest World Music Festival.

According to wood crafter Christopher John, the king of wood is believed to have medicinal purposes.

He stated, “You can use it for medicine. Scrape a bit of the wood and boil it in hot water for few hours before drinking it like a tea. The locals believe it can cure for diabetes, high blood pressure and even diarrhea.”

On top of that, it is also a traditional cure for headaches, fevers and muscle pains.

Christopher who is a Bidayuh, added that the kayu raja can also be used externally. “Let say you have scratches or cuts and even insect bites, you can apply the boiled water of kayu raja on your wounds.”

Besides its traditional medical practices, some local Sarawakians believe that the wood works as a protective charm during hunting or jungle trekking.

“If you carry a kayu raja on you when you are going into the jungle, no wild animals would dare to attack you. Some people also believe it will protect you from witchcraft.”

The traditional medical use of Kayu Raja
Keep a piece of kayu raja with you to warn off evil and wild animals.

Kayu Raja in other cultures

Feng shui practitioners also believe  in the power of kayu raja. It is known for its ability to dispel bad energies from life. Keep a kayu raja on you and your bad luck will slowly subside.

Furthermore, some also believe keeping a piece of this wood as an amulet will increase wealth and career opportunities as well as enhance your charms.

A quick Google-search for kayu raja will reveal a list of websites selling it as a charm.

But how would you know if it’s the real deal? Christopher says to just shine a light through it and you will know.

“The light from the light source will glow red if you shine it through a real kayu raja.

The traditional medical use of Kayu Raja
This is what happen when you shine a light through the king of wood.

Five exhibitions you missed at the Old Courthouse during Rainforest Fringe Festival 2018

The recently ended Rainforest Fringe Festival (RFF) was a celebration of music, art, crafts, film, photography, food and culture.

The 10-day event from July 6 to 15 was a prelude to the world renowned Rainforest World Music Festival (RWMF).

This year, RFF organised activities at several venues around Kuching city including Malaysia’s first Blue Ocean Entrepreneurs Township (BOET)  Borneo744, the 144-year-old Old Courthouse and local hotels Pullman Kuching as well as Waterfront Hotel.

Local and foreign visitors alike were treated to a wide range events, from a food fair at India Street, a book fair by Big Bad Wolf and music performances by At Adau, Electric Fields and Pete Kallang during the First People Party.

On top of the food, music and a series of talks curated by local NGO Friends of Sarawak Museum and Sarawak Museum Department, there were also art installations displayed in several locations.

At Borneo744, there was an installation of woven objects called Forbidden Fruits. Another breathtaking art installation was a root sculpture combining the technology of video mapping presented at the Old Courthouse.

If you missed out on the exhibitions, here are a rundown of what happened at the Old Courthouse during Rainforest Fringe Festival:

Five exhibitions you missed at the Old Courthouse during Rainforest Fringe Festival 2018
Some of the hyper-realistc artworks by Tan Wei Kheng, a self-taught artist from Marudi.
1.Tattoos

National Geographic Society documentary photographer Chris Rainier presented his photography collection circling on tribal tattoos.

His works on documenting indigenous cultures are highly respected and you could see the great length of his efforts through this exhibition.

You can still see some of his work on tattoos on his website here.

2.Men: Women & Symbols

Speaking of tattoos, Men: Women & Symbols is a photography exhibition focusing on Sarawak tribal tattoos in its own unique way.

Hasse Sode Hamid took photos of Sarawak household names such as At Adau’s Ezra Tekola Samuel and national diver Bryan Nickson Lomas to create a series of extraordinary prints.

He collaborated with tattoo artist Jeremy Lo and has various tattoo designs printed on to the photographs.

Five exhibitions you missed at the Old Courthouse during Rainforest Fringe Festival 2018
A visitor browsing through the Men: Women & Symbols exhibition.
3.Forgotten Beauty

“When I went to tribal villages in the interior long ago, everyone was so warm. They invited me to their homes, even though they did not know me. They cooked for me. These are the old folks I want to paint. Their beauty is something I want the whole world to see.”

These were the words of Sarawakian artist from Marudi, Tan Wei Kheng explaining about his artworks displayed at the Rainforest Fringe Festival.

True to his words, Tan managed to capture the beauty of rural old folks from different tribes in Sarawak including the Kayan, Kenyah, Penan, Kelabit and Iban.

The details on his works are remarkable as you can see every wrinkle, grey hair, and eye expressions of each portrait painting.

You can see some of his works here.

Five exhibitions you missed at the Old Courthouse during Rainforest Fringe Festival 2018
A captivating portrait painting by Tan Wei Kheng.
4.Borneo People: A Photographic Journey

Just like Tan, Dennis Lau is another fellow Sarawakian who appreciates the beauty of rural folks.

Lau, one of the best ethnographic photographers in Malaysia documented the lifestyle of Sarawak tribes through his lenses for the last 40 years.

This exhibition showcased different activities of the locals such as a group of Penans making their ways through the jungle and a group of Kayans from Tubau enjoying their ice-cream.

Five exhibitions you missed at the Old Courthouse during Rainforest Fringe Festival 2018
Kuching Old courthouse works as a venue for five exhibitions during Rainforest Fringe Festival 2018.
5.An introduction to the White Ranee

We have heard so much of all three White Rajahs, but what about the women who stood by them?

An Introduction to the White Ranee gave a glimpse of the life of Margaret De Windt, the wife of the Second Rajah of Sarawak Charles Brooke.

It showed various personal items including childhood photo of her three sons Vyner, Bertram and Harry as well as a silver handheld mirror belonged to the late Ranee.

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)

ground-zero-81886_960_720
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.

Batu Nabau Engkilili (7)
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.

Batu Nabau Engkilili (11)
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.

Batu Nabau Engkilili (10)
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.

Batu Nabau Engkilili (4)
Batu Nabau terletak tidak jauh dari pekan Engkilili.