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That one time James Brooke almost died of smallpox

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

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

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

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

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

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

200px Sir James Brooke 1847 by Francis Grant
James Brooke
This was what Horsburgh about the event:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

James Brooke’s first letter after his sickness

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

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

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

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

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

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A Sarawakian legend of durian you probably never heard of

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

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

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King of Fruits, Durian! Credits: Pixabay.

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

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

So all the work and responsibilities fell to the mother.

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

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

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

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

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

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

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

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

Thus, this was how durian came about.

Another meaning of liu lian or durian

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

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

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The first dragon boats to join Sarawak Regatta

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

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

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

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Dragon boat

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

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

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

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

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

The dragon boats at the then Kuching Regatta

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

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

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

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

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

Present-day dragon boat races

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

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

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

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Looking back at a ‘pusau anak’ ceremony at Long San in 1962

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From April 29-30, 1962, a huge pusau anak celebration and the opening of a new longhouse were held at Long San.

It was a big occasion with many from throughout the Baram area being invited. The VIPs in the past included Marudi District Officer Malcolm McSporran, Kuching Municipal former president William Tan and Chinese Kapitan Ch’ng Teng Seng.

“’Pusau’ really means to name a child or children. This is the old custom, which nowadays merely means to name a child,” Stewart Ngau Ding wrote in his Sarawak Gazette article published on June 30, 1962.

“There is no time fixed between one pusau anak and another. It is celebrated when a house has a lot of children, after a good harvest, etc. The children to be pusau vary in ages from one month to 10 years.”

Furthermore, it was expensive to pusau one or two children. Most people waited until they had a lot of children so that every door of a longhouse may pusau their children at the same time.

This pusau anak celebration in 1962 at Long San was interwoven with Christianity. Hence, it was not carried out in its purely traditional form.

How Long San’s pusau anak celebration went down

On the first day of the celebration, people started to gather in the ruai. The late Bishop Anthony Galvin conducted a service to bless the new house.

After the service ended, the men brought out 64 jars of burak (rice wine) to the verandah, placing them in a line.

Then the mothers and helpers brought out their children to be pusau and sat them down in two lines behind the jars of burak. Each jar represented every child, and each door was decorated with items to indicate the sex of the child.

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It was not necessary to sit near one’s own jars or burak. Stewart stated, “It is impossible to distinguish the sex of a child to be pusau from the jars of burak. But it can be easily distinguished from the hanging up of sarong, hornbills, houses, parangs or shields, decorated with rolled-up local tobacco.”

Additionally, the number of sarongs, hornbills, or houses or parang or shields at every door signified the number of boys and girls in that bilik. They were hung outside every door where the children were to be pusau. The hornbills, shields or parangs signified boys and sarongs or houses, girls.

Speaking to the crowd, the bishop stressed religion and added that it was necessary to practice good adat lama, or old customs such as this one. He hoped that the young generation would not forget the good adat of their ancestors although now they embraced Christianity. Then he said a short prayer and went around to touch every child on the forehead and call it by its new name.

Attending to the guests

Stewart then went on to describe about how they treated their guests during the ceremony.

“The guests were sitting in two long rows. Then a woman led the way from downstairs, wearing the traditional dress of a man going to war. She was followed by other women but in ordinary traditional dress. There were about six other women dressed like the first one. They came in line. It was very impressive sight.”

He stated, “The first woman took a slice of a fat from the second girl who carried the fat in a large container. Then she pushed the fat into guests’ mouths and then she usually smeared the face by her oily hand. The guests could return the compliment if he wished by taking the fat given and smearing her face with it. There was no compulsion to eat the fat and guests were supplied with leaves or a container in which to put it. A guest could not take too much fat. Then the third girl holding a handkerchief took a spoonful of ayer lia (ginger water) from the fourth girl which was carried in a container. After she had served the guests, she usually cleaned their mouths with her handkerchief. The next group followed on the same routine.”

According to Stewart, when the women served the guest, they were not allowed to talk or to smile. They were supposed to be absolutely solemn. There were two sets of these groups representing one child of maran rank (higher rank). For those of lower birth, one group would be enough.

This marked the end of the pusau anak ceremony. As Stewart put it, it was the most exciting and impressive part of it.

Then in the afternoon the celebration continued with fun and games. Meanwhile at night, they drank and ate till their hearts drank contentedly.

The children who had their pusau anak ceremony during this event must be in their 60s or 70s now. Do you know anybody who might be one of these children? Plus, do you know the significant of giving the guests fat and ginger water? Let us know in the comment box.

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The Sale of Japanese vessels by the Custodian of Enemy Property

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

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

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

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

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

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

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

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

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

Sale of Wrecked Vessels

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

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

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

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

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

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

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

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

Custodian of Enemy Property

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

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The history of water fluoridation in Sarawak uncovered

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

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

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

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

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

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

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

Introducing water fluoridation to Sarawak

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

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

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

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

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

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

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

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

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

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An Iban legend about the immortal Garai and his blowpipe

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

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

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

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

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

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

Garai agreed, letting Antu Gayu go first.

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

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

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

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

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

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

Garai’s reward after winning the competition

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

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

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

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

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

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

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

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

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

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

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

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

How the immortal Garai spent his life

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

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

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

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

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

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

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

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

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

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Iban pregnancy taboos as recorded by Rev William Howell

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Animal sacrifices to ensure smooth pregnancies

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

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

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

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

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

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

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

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

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

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

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

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

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

2.They sacrificed a slave as a sign of peacemaking

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

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

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

3.They sacrificed some pigs

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

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

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

4.They exchanged weapons between themselves

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

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

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

5.They poured the blood of fowl on themselves

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

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

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

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

Schwaner Een Bilianfest der Dayakkers van Soengie Pattaym Jahre 1846
Dayak Festival in a traditional Longhouse, 1846, Dutch Borneo. Illustration by C.A.L.M. Schwaner. Credits: Public Domain.

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

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

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10 reasons you should visit Krayan Highlands in the Heart of Borneo

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The Krayan Highlands in the Heart of Borneo is an enchanting place located at an altitude between 760 and 1200 meters.

Unlike the lowlands of Borneo which is known for its hot and humid climate, this place offers cool weather and chilly winds, especially at night.

Located in North Kalimantan, Indonesia, the highlands lie right along the border with Sarawak and Sabah of Malaysia.

Administrative-wise, the highlands are divided into five-sub-districts in the Nunukan District.

Long Bawan works as its centre with connecting flights from Indonesian towns of Nunukan, Tarakan and Malinau.

Visitors can also visit the highlands by road from Ba Kelalan, Sarawak.

The Heart of Borneo is an initiative of Brunei Darussalam, Indonesia and Malaysia to preserve and maintain the sustainability of Borneo’s last remaining rainforest.

Part of the conservation done for the initiative is to improve the conservation management in the area and documenting traditional ecological knowledge.

Here are 10 reasons why you should visit the Krayan Highlands in the Heart of Borneo:
1.For the biodiversity at the Heart of Borneo Highlands
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A pitcher plant.

Most parts of the Krayan Highlands are covered by heath forest. The locals call it tana’ payeh.

There you can find unique flora and fauna including pitcher plants and various kinds of wild orchids.

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The black orchid.
2.Learn about the culture of Lundayeh people
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The Krayan Highlands are home to mostly Lundayeh people.

The highlands are the homeland of several thousand Dayak community especially the Lundayeh. Besides them, there are also the Kelabit, Sa’ban and Penan people living there.

The best place to learn about Lundayeh culture is at Cultural Field School near Trang Baru village.

It is a space for cultural celebrations as well as where you can learn about traditional music and dances.

The school is initiated by Formadat (Forum of the Indigenous People of the Highlands of Borneo) in collaboration with WWF-Indonesia.

There you can also learn traditional wood carving and rattan weaving.

3.Visit ancient burial sites called “perupun”
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The ruins of a perupun.

Forget about the pyramids, “perupun” are ancient Lundayeh burial sites that can be found in the Krayan Highlands.

Villages including Pa Rupai, Terang Baru, Long Umung, Pa Raye, Long Layu, Long Api and Pa Kebuan all have perupun of their own.

These ancient graves were built by piling up dozens of huge stones on the burial ground.

However, nobody really knows how the olden communities of Krayan Highlands were able to do that.

4.Visit the mysterious crocodile mounds

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A crocodile mound which is now covered in vegetation.

Here is another mysterious archaeological site of the Krayan Highlands; the crocodile mounds.

The ancestors of Lundayeh people built them as a sign of bravery especially after returning from a successful headhunting trip.

These crocodile mounds can be found in places like Long Midang, Tang Payeh, Terang Baru and Long Layu.

Most of the heads of these crocodiles were built facing the river. This was to protect the community who built them from enemies coming from the river.

The unexplainable part of these mounds is that, there are no crocodiles in Krayan Highlands.

5.Watch how mountain salt is processed

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Natural salt brine being boiled in a salt production house in Long Midang.

Mountain salt is one of the most important sources of livelihood of the Krayan Highlands.

Salt production occurs all-year round but is more intensive when the locals are not working on their rice fields.

Most of production houses where this salt is processed are a humble building made from wooden planks with zinc roof.

There, the brine from salt springs are boiled for at least 24 hours before the crystallised salt is dried and packaged for marketing.

Make sure you buy some as souvenirs before you go home.

6.Enjoy the scenic view of paddy farms
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The view of Krayan Highlands paddy fields from a plane.

The main source of income for the locals Krayan Highlands is paddy farming.

These paddy farms offer scenic view of the highlands regardless of the season. The local farmers start to prepare the rice seedlings in July and then they begin to plant. The harvesting period is usually starts late December until February.

While buffaloes are commonly found in the highlands, they are only used to trample the paddy field and eating the weeds.

The rice from Krayan Highlands has the certificate of Geographic Indication (GI), thanks to the unique characteristics of this rice.

Known as adan rice, it comes in red, white and black colours.

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A black adan rice.
7.Take a look at rock art
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A Batu Narit in Pa Rupai village of Krayan Highlands.

Batu Narit is a form of rock art found in several places in the Krayan Highlands including Pa Rupai village.

The one in Pa Rupai have several motives including a snake and some geometrical shapes.

Nobody knows who exactly carved these rocks and the meanings behind these motives.

8.Take a sip of Krayan’s ‘Fountain of Youth’
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Wash your face at the Fountain of Youth of Borneo.

Locally known as Air Bunga, the small stream named Ba’ Sarang is the Krayan version of Fountain of Youth.

Locals believe the water flows from the stream has anti-aging properties as well as healing powers.

The stream is located five-minute walk from the town hall of Tang Payeh village.

Even if you do not believed in the water’s miraculous power, a walk to the stream passing through paddy field is therapeutic enough.

9.Have a gastronomic adventure of Lundayeh food
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Some of Lundayeh delicacies.

The Lundayeh people have their own unique culinary food which are made from their own farms and jungle produce.

Their desserts and pastries are mostly made from rice flour, which is widely available.

One of their must-try dishes is biter, a type of rice porridge cooked with different vegetables such as cassava leaves and ginger flower.

Additionally, there are so many fruits to choose from and all of them are locally sourced.

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Terap or tarap fruit.
10.Hike up the hill of legendary hero Yuvai Semaring
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How the top of Yuvai Semaring hill looks like from afar.

If trekking is your thing then you cannot miss a visit up the hill of Yuvai Semaring.

The hill stands about 1,100 meters offering hikers the beautiful view of Krayan Highlands settlements.

On the top of the hill, hikers can also explore the mountain ranges which border the highlands to Sarawak and Sabah.

It takes only less than an hour to climb. A trip to the Krayan Highlands is definitely incomplete without looking at the highlands from the top of Yuvai Semaring.

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