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Borneo - Page 23

Digging up the dead: Sarawak’s most chilling exhumation tale

Back in the olden days of Borneo, exhumation of the dead were common in Sarawak culture, especially among the Kenyah and Murut, for secondary burial purposes.

They usually waited until the body had fully decomposed. Then they would clean the bones and subsequently put them in a jar.

Another common reason for exhumation recorded in Sarawak was to relocate the dead bodies of military personnel buried after World War II.

But here is one reason for exhumation that is the stuff of Malaysian horror movies; a disturbing tale of desecrating the dead for charm purposes.

Digging up the dead to create a charm

In a Dec 7, 1949 article published in The Sarawak Gazette, George Jamuh told a story of how the grave of a first-born child, preferably a male, would be opened up the night of their burial.

Then, the perpetrator would hold the dead child in both hands and swing the body to and fro for some time until the strain would force the tongue to show.

George wrote, “This was the most frightening part of the performance as it was believed that all the cemetery spirits stood to watch the brave effort made by one not of their kin.”

And here comes the disturbing part of the story. According to George, the tongue must then be bitten off and tiny morsels of it obtained to be preserved in a certain mixture of oils that had been prepared with a spell.

Later, this preserved tongue would be used as a charm – usually for theft during broad daylight.

“Occasionally one hears stories of a thief walking into a house and asking for the key from the occupant and, after thoroughly ransacking the house, going off again the way he came, and not till some time afterwards would the alarm be given.

“The victim, it is said, cannot move and shout because of the spell whispered and blown by the thief who has the bitten-off piece of tongue inside his mouth during the whole period.”

This story might be just an urban legend from 1940s Sarawak as he said that the details of this particular exhumation were acquired from information given in various districts and at different times over a period of years.

Nonetheless, George noted that although there may be little truth to the taking of the infant’s tongue for a charm, he believed that the exhumation ceremony and biting off of the tongue were authentic.

Hiking up the hill of legendary Lundayeh hero Upai Semaring

The mystical story of Upai Semaring (spelled as Yuvai Semaring in Indonesia) is unlike other local legends. It transcends international boundaries, from the Kelabit Highlands of Sarawak, to Long Pa’ Sia in Sabah and even to Brunei.

However, his legend started from theKrayan Highlands in North Kalimantan, Indonesia.

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Signage leading up to Yuvai Semaring hill which measures 1,103 dari permukaan laut (above sea level).

The legend of Upai Semaring in Krayan

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Visitors need to cross a traditional makeshift bridge consisting of logs before making their ascent up the hill.

Since stories of his legendary exploits can be found among the Lun Bawang people in Sarawak and the Lundayeh people in Sabah, here is the Krayan Highlands’ version of Upai Semaring.

According to local guide Alex Ballang, Upai Semaring once lived in a cave on a hill in Long Bawan.

Upai Semaring was considered a local hero because of his fierce defense of the people, taking his stand on the top of this hill looking out for the enemy. (The hill became synonymous with him that it was named Yuvai Semaring hill or ‘bukit Yuvai Semaring’.)

Back in those days, headhunting was rampant. The hill worked as a watch tower for Upai Semaring looking out for headhunters from what we know as Sarawak and Sabah today.

Even before the enemy could even reach the Krayan Highlands, he would warn his people to be prepared. So the people of Krayan were always able to defeat their enemies.

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A flag pole on the top of Yuvai Semaring hill.

Upai Semaring: An ancestor of current day Brunei Sultanate?

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After some time, Upai Semaring left Krayan to explore, ending up in several places including Ba Kelalan, Long Pa’ Sia and Brunei.

In Brunei, there are many stories of how Upai Semaring became the ancestor of the Brunei Sultanate.

One legend has it there was a huge dragon living on the coast of Brunei, guarding a pearl. A king in Brunei offered up his daughter’s hand in marriage to anybody who could retrieve the pearl .

Since Upai Semaring was a giant, he was able to defeat the dragon and get the pearl. He married the princess, and it is believed that Upai Semaring’s descendants are today’s Brunei royal family.

Another version of the story has it that he was known as Awang Semaun in Brunei.

The sultan of Brunei back then was very fascinated by Awang Semaun’s strength that he offered one of his daughters to him in marriage.

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The view of the summit from where Upai Semaring watched for his enemies.

Upai Semaring, the mystical blacksmith

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The morning mist covering the top of the Krayan Highlands

Upai Semaring is renowned for his mystical powers; one of them being able to make a good parang.

“There is one spot near this hill where you can leave your parang and ask Upai Semaring to make it into a good blade. Come back the next day and your parang will be sharpest parang you could ever asked for,” Alex shared.

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Alex Ballang

Although Upai Semaring travelled to so many places and died hundreds of years ago, his spirit is believed to have returned to the Krayan Highlands where it still lingers to this day.

No one to this day has ever claimed to have actually seen him, but his legend is still so strong that sometimes people say they can see campfire light coming from his cave, saying that it is him.

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A view of the cave where Upai Semaring used to live.

Hiking up Yuvai Semaring hill

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A group of media practitioners and travel writers led by WWF-Indonesia on a climb up Yuvai Semaring hill on Apr 4, 2019.

When the moon is full, some believe you can sometimes hear his flute playing from the cave in Long Bawan.

Alex said, “The cave still exists to this day but the entrance to it has been closed. There used to be a trail leading into the cave but only a few daring locals are willing to take that route.”

Although the cave is inaccessible, visitors to the Krayan Highlands are more than welcome to visit Yuvai Semaring hill.

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Visitors can always take a break and relax after the steep climb uphill.

Yuvei Semaring hill stands about 1,100 meters above sea level. It takes less than an hour up a steep climb to reach to the top.

The top of the hill gives the perfect view of most parts of the Krayan Highlands settlements.

It might be the best place to catch a view of the sunrise if you are visiting it early in the morning.

Even if you miss it, the view is still magical as you watch the morning mist slowly being lifted, revealing the beautiful scenery of the villages and paddy fields down below.

Visitors can also see the mountain ranges which border the Krayan Highlands to Sarawak and Sabah from the top of the hill.

As you gaze down, you can imagine how Upai Semaring with his ever watchful eyes could see his enemies coming from miles away.

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A view of Long Bawan.
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The climb is short but steep.
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The hill offers the perfect view to film time-lapse videos of the mist moving over the Krayan Highlands.
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A view of Terang Baru and its surrounding villages.
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Even at 7am heavy fog still clouds the top of the hill.
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One needs to wait till 8am to 9am to finally see highlands without the mist.

Borneo states favoured Malaysia, according to United Nations 1963 report

Sept 16, 1963 marks the day the Federation of Malaysia was established. But did you know that the United Nations only released its UN Malaysia Assessment Mission report two days before on Sept 14?

UN Secretary-General U Thant had sent nine men on a mission with the agreement of Britain, to satisfy Indonesia and the Philippines on whether the Borneo states (Sarawak and North Borneo) agreed on the setting up of Malaysia. The Philippines was laying territorial claim on a portion of North Borneo, while Indonesia under President Sukarno objected to the formation of Malaysia, calling Tunku Abdul Rahman’s plans ‘neo-colonialist’.

In the UN report, U Thant stated: “In response to the request made by the Governments of the Federation of Malaya, the Republic of Indonesia, and the Republic of the Philippines, on Aug 5, 1963, I agreed to ascertain, prior to the establishment of the Federation, the wishes of the people of Sabah (North Borneo) and Sarawak.

“As foreseen in my communication of Aug 8, 1963, a mission was established, comprising two teams, one for Sarawak and the other for Sabah, working under the supervision of my personal representative.”

Headed by Laurence Michemore and composed entirely of UN secretariat members, the mission eventually found that the great majority of the people of Sabah and Sarawak ‘strongly supported’ Malaysia.

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Kuala Lumpur, the capital city of Malaysian Federation. Credit: Pixabay.
Here are principal findings by the UN Malaysia Mission on Borneo states’ stand on the federation:

1.Sarawak and North Borneo had reached a stage a self-government that would enable their people to make a responsible choice of their future.

2.Their decision to join Malaysia was the result of the freely expressed wishes of their peoples.

3.The great majority of the people of North Borneo had strongly supported the Malaysia proposals from the time of the elections to the present.

4.An analysis of the Sarawak election returns showed 61% in favour of Malaysia; 22.2% opposed and 16.8% neutral.

5.Of the 183,191 Sarawak citizens who took definitive stands on Malaysia, 73.3% were in favour and 26.7% opposed.

6.Sarawak’s elected representatives stood in favour of Malaysia, 284 to 123, or 66.2% to 28.7%. The other 22 could not be classified in either groups.

7.In North Borneo, doubts and reservations appeared to be limited to groups, largely in the interior and may have been attributed to satisfaction with the status quo, lack of information or lack of clear understanding of the proposal or suspicion of unfamiliar ideas.

8.Popular support for Malaysia in North Borneo had increased since the elections.

9.Malaysia was a major issue in recent elections in both Borneo states and the vast majority of the electorate understood the proposal to join Malaysia.

10.The actions of Sarawak’s Council Negri in welcoming the establishment of Malaysia could be regarded as the expression of the wish of the people through established legislative institutions.

U Thant’s statement on the report

Meanwhile, U Thant also concluded that the majority of the peoples of North Borneo and Sarawak wanted the idea of Malaysia.

“I have come to the conclusion that the majority of the peoples of Sabah and of Sarawak have given serious and thoughtful consideration to their future and to the implications for them of participation in a Federation of Malaysia.”

However, some argued that the UN could not carry out such a comprehensive survey in large territories like Sabah and and Sarawak in such a short amount of time when most parts were not even accessible back then.

Still, U Thant defended the team stating, “While more time might have enabled the mission to obtain more copious documentation and other evidence, it would not have affected the conclusions to any significant extent.”

The little-known story of floating dead bodies off Buntal Bay

What would you do if you came across a scene of floating dead bodies? It is an unimaginable sight for today’s Sarawakians but that was what happened during the early part of World War II.

Before we get into the floating dead bodies, let’s talk about the Japanese attack on Kuching during World War II.

On Dec 16, 1941, the Japanese forces managed to secure Miri and Seria with only very little resistance from British forces.

About a week later on Dec 22, a Japanese convoy left Miri for Kuching but was spotted by a Dutch flying boat (otherwise known as a seaplane). It radioed in a warning to a Dutch submarine, HNLMS K XIV which was under the command of Lieutenant Commander Carel A. J. van Groenevald.

Since HNLMS K XIV saw the Japanese coming, it managed to break the Japanese convoy on Dec 23. It attacked two Japanese troopships Hiyoshi Maru and Katori Maru off the coast of Santubong.

Both of these army transports sunk together with hundreds of Japanese troops. Another troopship Hokkao Maru was beached to prevent it from sinking while Nichiran Maru was less seriously damaged.

The rest of the troops were able to land and they were met by the 15th Punjab Regiment which resisted the attack. But the British Indian Army was soon outnumbered and retreated up the river. By Christmas eve, Kuching was already in Japanese hands.

What happened to the dead bodies?
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Kampung Buntal.

According to George Jamuh in an article published The Sarawak Gazette on Dec 7, 1949, one of the troopships was bombed at Tanjung Sipang on Santubong Peninsular.

After the bombing, hundreds of dead bodies floated into Buntal Bay with many of them washed ashore and some even wedged between the roots of mangrove trees.

“For weeks Buntal villagers did not dare to eat fish, particularly crabs, and some ikan badukang that were sent to the Kuching fish market contained fingers and toes of Japanese soldiers,” George wrote.

Soon enough, the area was full of flies, maggots and foul odours. Then, it came to a point that the villagers near Buntal bay, without waiting for orders, buried these dead bodies.

The villagers buried them where they found them, leaving some mark above each grave.

After some weeks, perhaps after the Japanese started to settle in Kuching, some of the Japanese officers came down and forced all the local men to exhume the bodies.

George was doubtful if all were the dead bodies were dug up because there were reports of more remains found after the war.

He wrote, “It was understood that only the skulls were taken to be cremated and the villagers were told that individual ashes were to be sent to relatives in Japan. This tale the villagers swallowed; but, in the absence of identity discs or dented numbers on the skulls, how could this be done? Unless, of course, it was done in the way APC powders were mixed and distributed by the Japanese.”

Now comes the question; is it possible that some of Japanese soldiers’ remains are still buried at Buntal bay?

Revisiting Malaysia Solidarity Consultative Committee’s December 1961 communique

The Malaysian Solidarity Consultative Committee was an organisation formed by political leaders from the Federation of Malaya, Singapore, Sarawak and North Borneo (now Sabah).

The committee held its first meeting on Aug 25, 1961 in Jesselton (now Kota Kinabalu), Sabah.

Then on Dec 18 till 20, 1961, the committee met up again in Kuching.

Aimed to discuss the formation of the Federation of Malaysia, the meeting was chaired by Sabah’s political leader Donald Stephens.

During the meeting, the Federation of Malaya was represented by seven people headed by Muhamad Khir Johari.

Singapore had four representatives with Prime Minister Lee Kuan Yew as the head while Sarawak had eight with Datu Mustapha Datu Harun as the leader.

After the meeting, the committee released a final communique.

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The Malaysian Solidarity Consultative Committee held its second meeting in Kuching on December 1961. Credit: Pixabay.
The communique wrapped up on several issues raised during the meeting including:
1.Religious freedom

A number of Borneo delegates asked whether the acceptance of Islam as the official religion of the Federation of Malaya would affect the religious freedom of other communities in Malaysia.

It was explained to them that although Islam was the religion of the Federation, every person and all communities had the right to profess and practice any religion under the Federation of Malaya constitution.

The communique stated that this right would be enshrined in the constitution of the Federation of Malaysia. The North Borneo and Sarawak delegates expressed satisfaction at the clarification that all the religious orders and religious freedom would remain as at present.

2.Representation in the Federal Parliament

Some of the Borneo delegates expressed anxiety that there might not be adequate representation for them in the central legislature, because of their sparse population.

According to the communique, they were assured by the Federation delegation that the universal practice in all democratic countries was to give weightage of representation to less densely populated areas. This principle would apply to the Borneo territories, which were all rural.

3.Migration

The communique stated that the delegates from North Borneo and Sarawak expressed their fear of their people being overwhelmed by unimpeded migration from other states of Malaysia.

The Federation of Malaya delegation pointed out that the Prime Minister, Tunku Abdul Rahman, had already expressed his understanding and sympathy of the natural desire of the people of the Borneo territories not to have their territories, which are sparsely populated, flooded with migrants from the other State of Malaysia.

The Federation delegation also stated that the constitutional provisions whereby such control could be affected by the State Governments of each of the Borneo Territories could be devised by constitutional experts.

4.Civil Service

It was agreed that all state civil service appointments would be under the control of the state governments.

According to the communique, the meeting endorsed that the progressive Borneanisation of the public services would occur and that in all Federal service appointments made to the Borneo territories, the people of Borneo territories would be given priority.

The delegates also stressed that all present serving officers would continue until there were suitable local officers to fill their posts.

Importance was also given to the training of indigenous people to equip them to hold professional and executive posts in administration and commerce.

Attention was drawn to the special provision in the Federation of Malaya constitution relating to Malays. There should be similar provisions to cover the indigenous peoples of the Borneo territories.

These provisions related to matters such as scholarships, training and civil service posts. At the same time, all present legitimate interests of the other communities would also be safeguarded.

5.National Language

All nations have a national language. Whether a component state has its own indigenous or other language media of education is a matter which can be resolved by the State and Central Government.

What you need to know about Operation Claret 1964-1966

Most Malaysians are aware about the Indonesian-Malaysian Confrontation, a conflict which happened in the years 1963-1966 as a result of Indonesia’s opposition to the creation of Malaysia.

However, most may not have heard about Operation Claret, which was a long running series of secretive cross-border raids by conducted by British Commonwealth forces in Borneo.

The operation was conducted during the confrontation across the border in Indonesian Kalimantan.

Here what you need to know about Operation Claret 1964-1966:

1.What was the mission of Operation Claret?

Claret was the code name given to highly classified and never publicised operations conducted from July 1964 until July 1966 in East Malaysia (Sabah and Sarawak) across the border in Indonesian Kalimantan.

It was part of a new strategy planned to stop Indonesian incursions by forcing them onto the defensive mode.

With the agreement of the British and Malaysian government, the operation was instigated by the Director of Borneo Operations (DOBOPS) Major General Walter Walker.

During the earlier part of the confrontation, both British Commonwealth and Malaysian troops were only patrolling the border and protecting the local communities in Malaysian Borneo.

Then, the operation slowly increased their penetration into Indonesian territory from 3,000 yards, to 6,000 yards and finally 10,000 yards in April 1965.

Since these operations were about penetrating the Indonesian border and it was a matter of violation of state sovereignty, Operation Claret was highly classified. All those involved were sworn to secrecy.

Royal Marines Commando patrolling in Sabah Indonesia Malaysia confrontation

British Royal Marines Commando unit armed with machine gun and Sten gun patrolling using a boat in the river on Serudong, Sabah between 1963 until 1966. Credit: Malaysian Archive [Public domain]
2.Who were involved in Operation Claret?

Most Claret operatives were from the British infantry units. As for special forces operations, they were undertaken by the British Special Air Service, Special Boat Sections, Guards Independent Parachute Company, Gurkha Independent Parachute Company, patrol companies of the Parachute Regiment (C Company 2nd and D Company 3rd Battalions), the Australian Special Air Service Regiment and the 1 Ranger Squadron, New Zealand Special Air Service.

But the reconnaissance and intelligence gathering activities of the Border Scouts, mostly trained by 22 SAS, are unclear (apart from their accompanying many infantry patrols). Plus, how involved the Malaysian Army units who undertook Claret operations is also unclear.

3.What were the ‘Golden Rules’ of Operation Claret?

In order to ensure the secrecy of Operation, all operatives needed to abide what they known as the ‘Golden Rules’.

These were the rules:
Every operation will be authorized by DOBOPS
Only trained and tested troops will be used.
Depth of penetration must be limited and the attacks must only be made to thwart offensive action by the enemy.
No air support will be given to any operation across the border, except in the most extreme of emergencies.
Every operation must be planned with the aid of a sand table and thoroughly rehearsed for at least two weeks.
Each operation will be planned and executed with maximum security. Every man taking part must be sworn to secrecy, full cover plans must be made and the operations to be given code-names and never discussed in detail on telephone or radio. Identity discs must be left behind before departure and no traces – such as cartridge cases, paper, ration packs, etc.- must be left in Kalimantan.
On no account must any soldier taking part be captured by the enemy- alive or dead.

Since no soldiers, alive or dead, were to be left behind, bodies and those who were wounded had to be carried back to the Malaysian side of the border no matter what.

Thankfully for the Commonwealth forces, there were only few such cases. Officially, there was only one helicopter ‘casevac’ (casualty evacuation) from Kalimantan recorded.

There are at least two cases of soldiers being lost across the border but there are no records of Indonesians found the bodies.

4.How secretive was Operation Claret?

Then Indonesian president Sukarno, who had been vocal about his opposition on the formation of Malaysia, possibly did not even know about Operation Claret.

According to Raffi Gregorian in “Claret Operations and Confrontation, 1964-1966”, Sukarno possibly never knew about British activities in Kalimantan or that by August 1965 his soldiers were no longer operating in East Malaysia.

For any casualties during Operation Claret, the deaths were publicly reported to have happened in East Malaysia, not in Kalimantan.

Furthermore, Britain only publicly disclosed Operation Claret in 1974 while the Australia only officially admitted its involvement in 1996.

To this day, the exact number of Claret operations and their objectives are unclear.

Operational reports are available in UK National Archives but they do not identify any actions specifically to Claret. As for any incidents of ‘contacts with Indonesian forces’, the reports implied that the action took place in East Malaysia.

Although the operations were done in complete secrecy, the operatives could not hide from the local people. For instance in the Krayan Highlands near the Indonesia-Malaysia border, some of the elders have pointed out some mountain ranges where they said the British soldiers hid during ‘konfrontasi’.

This was because throughout the second half of 1965 and into January 1966, the battalion continued to prevail over the Indonesian in the valley between Long Bawan and Long Midang. During this period, every man in Company ‘C’ had spent at least half of his time actually living in Kalimantan.

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Local guide Alex Ballang from Krayan Highlands pointing out where British soldiers were hiding during the confrontation.
5.How did Operation Claret help to end the Indonesian-Malaysian Confrontation?

Operation Claret in a way helped to avoid any unnecessary escalation during the confrontation. By keeping Operation Claret a secret and reporting any deaths happened on Malaysian side of the border, Britain, Malaysia and Australia were able to tell the world that Indonesia was the aggressor during the confrontation.

According to Gregorian, the operation may have increased the division between Sukarno and the army officers who played an important key role in his overthrow later.

The army would not have been telling Sukarno about his military failings on his side of the border. Meanwhile, Sukarno continued to believe that the war was fought on the Malaysian side of the border.

When the Battle of Plaman Mapu in Sarawak happened on Apr 27, 1965, it became the peak battle of Operation Claret and the turning point for the confrontation.

The battle was the last attempt by Indonesian forces to launch a major raid into Malaysian territory after being defeated a number of times, especially by Claret operatives.

Indonesia lost the battle with at least 30 casualties, while two were killed and eight wounded on the British side.

Due to this, tensions continued to rise between the army and the Communist Party of Indonesia (PKI) who backed up Sukarno.

Eventually, the communists were thrown out of power and left Sukarno alone with his Confrontation.

Since, the concept of ‘Konfrontasi’ was introduced to Sukarno by PKI. Without the support of the Communists, the Confrontation quickly became unpopular in Indonesia and eventually came to an end before it escalated into a full-fledged war.

Relying on the Ba Kelalan-Long Midang border route for a livelihood

Living near the border between Indonesia and Malaysia, the Krayan Highland communities have one famous saying among themselves: “Harimau di perut, Garuda di dada.” It means ‘tiger in my stomach, Garuda in my heart’, with the tiger referring to Malaysia, and the Garuda to Indonesia.

Although they are Indonesians by citizenship, they rely heavily on Malaysian supplies for their daily lives.

Since the Krayan Highlands are surrounded by mountain ranges and connected by rivers with high rapids, there is no river or land transportation to the rest of North Kalimantan.

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Aircraft flying into Krayan Highlands are usually small models such as Cessna Grand Caravans, Twin Otter, or Pilatus aircraft.

The biggest township in Krayan, Long Bawan has an airport offering daily flights to coastal towns such as Nunukan and Tarakan.

But the air fare is expensive and not everyone can afford it. Furthermore, each passenger can only bring up to 10kg of goods.

The solution? They head over to Malaysia’s Ba Kelalan to buy their supply.

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The flight from Nunukan to Long Bawan flies over a mountain valley.
Passing through the Ba Kelalan-Long Midang border for basic necessities

There is another famous saying in Krayan, “Everything here from Malaysia is enough, except for cigarettes.”

True enough, everything they use such as sugar, coffee, Milo, flour, cement, batteries, toothpaste, detergent, cooking gas, mineral water, biscuits are all sourced from Malaysia. Even the vehicles such as motorcycles and 4WD trucks there have Malaysian registration plates.

Most Krayan residents come to Malaysia to shop via the Ba Kelalan-Long Midang route. Recent statistics from the Malaysian Immigration Office showed that more than 2,000 visitors come in via the Ba Kelalan-Long Midang route every month.

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A sign indicating the international border between Malaysia and Indonesia.

They used to shop at Ba Kelalan without going any further than that. For the past 15 years or so, the Krayan residents also drove directly to Lawas, bypassing Ba Kelalan.

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See the difference in road condition between the two countries? The left side is Malaysia while the right side is Indonesia.
Crossing Ba Kelalan-Long Midang border for source of income

According to local guide Alex Ballang, the residents from Krayan also used the Ba Kelalan-Long Midang route to sell their products.

“Here in Krayan, we have three main products; mountain salt, adan rice and buffalo. We do not sell them solely to Malaysia but also to Brunei. Buffalo can be sold up to RM5,000 per head.

“Some might complain why we don’t sell our products such as salt and rice in Indonesia. But due to accessibility, it is easier and more convenient to trade across the border.”

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The signage at Ba Kelalan-Long Midang border.

A visit to any sundry shop in Long Bawan and you will find the local traders selling more Malaysian products.

Living near the Indonesia-Malaysia border has been relatively peaceful for the people in Krayan. “We have families across the border and cross-border marriages are common here.”

Plus, the Lundayeh people in Krayan are considered ethnically the same group as the Lun Bawang people in Malaysia. Alex added, “We are from the same root. Even language-wise, we speak in a similar language.”

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The road heading to Ba Kelalan.
Improving the livelihood of the Krayan people
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The Krayan people sell one buffalo at about RM5,000 per head.

Perhaps because Indonesia is a large country, it has been difficult to provide basic infrastructure and supplies to the Krayan Highlands.

Besides public schools, other basic infrastructure provided for by the Indonesian government so far have been solar power and telecommunication towers in selected places.

However, not all villages in Krayan are able to enjoy the privileges. Some residents like Alex are still optimistic about the government’s latest effort.

“For starters, we had asphalt road for the first time here in Krayan. Plus, construction is still ongoing to improve the road condition here. Recently, we had diesel and petrol subsidies flying in three times a week from Tarakan so we no longer need to buy them in Malaysia.

“But we still need to rely on Malaysia to buy our basic food supply like sugar and other necessities. Will Jakarta remember us if we can no longer buy these items from Sarawak?”

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A sundry shop like this in Long Bawan sells mostly Malaysian products.

Perupun, the mysterious Lundayeh ancient burial tombs of Krayan Highlands

Long time ago, the Egyptian pyramids were built as tombs for the country’s Pharaohs and their consorts.

Here in the central region of Borneo in the Krayan Highlands, the ancient Lundayeh community built perupun to bury their dead.

Both ancient burial tombs have one thing in common, nobody really knows how exactly they were built.

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The journey to the ancient Lundayeh tomb in Pa Rupai requires a little bit of hiking.
Perupun in Pa Rupai village
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The hole left by tomb raiders.

According to an elder from Pa Rupai village near Long Midang Murad Baru, 73, perupun means ‘batu yang dikumpul’ or piled up stones.

It takes about 20 minutes’ hike from the main road to reach the only perupun in his village.

Nobody knows whom the tomb belongs to, but as Murad said, “This man must be a man of wealth and most probably some sort of a leader or a nobleman.”

He further explained, “Since he was without an heir, nobody was allowed to take his wealth, and he was buried together with all his belongings.

“In order to protect his wealth from tomb raiders, or his enemies from taking his head off his body, they piled up all of these stones on top of his grave.”

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Murad standing on top of the remnants of an ancient tomb.

Murad said his grandparents used to tell him that many noblemen back then did not have any heirs. It was believed they were cursed to die without children to carry on their line by others jealous of their courage and wealth.

Over the years, the stone mound at Pa Rupai has been heavily damaged by thieves. Today, there is still evidence of a gaping hole where thieves tried to dig up the tomb.

Accroding to Murad, the perupun was damaged even before his time but he believed that whoever the thieves might be, they must be living a cursed life.

“Anybody who tries to steal from the perupun will experience misfortune until his death. Back then when I was a child, it was even forbidden for us to visit this tomb. But we became lenient over the years, and now everybody can visit these ancient tombs.”

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Tomb raiders left a big hole in this ancient tomb at Pa Rupai.
Building a perupun
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One of the stone mounds in Terang Baru was located right next to paddy fields.

“Can you imagine how people in the olden days managed to collect all these more than 100 big stones to build this stone mound?” Murad asked.

They most probably carried these stones from the river about 10 meters away to build the tomb.

Judging by the hole left by the thieves, the perupun could be two meters deep and the stones piled up two meters up from the ground.

“Most probably they took up to two weeks to build it. According to my grandparents, the olden community would come together at this site, cooking here, eating here, while building it.”

Since nobody could inherit the nobleman’s wealth – including his livestock – the villagers would have slaughtered all his livestock and eaten them while building his tomb.

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Ellias Yesaya
The perupun in Terang Baru village
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What’s left of this ancient burial tomb are scattered rocks.

In Terang Baru village, there are two perupun. Just like the perupun in Pa Rupai, nobody knows whom these tombs belong to. All they know is that they belonged to noble people because perupun are not built for commoners.

It helps that they found beads in one of the two perupun. According to Krayan native Ellias Yesaya, this particular perupun most probably belonged to a noblewoman.

Unfortunately, time and the natural elements have left both perupun in bad condition. The stones have either rolled away or collapsed and are covered in weeds.

Perupun 13
The locals found beads buried in this ancient tomb.

A fence surrounds one of the perupun to prevent wandering buffalo from damaging it any further while the other perupun (the one believed to belong to a noblewoman) is located on private property.

Besides Pa Rupai and Terang Baru, perupun can also be found in Long Umung, Pa Raye, Long Layu, Long Api and Pa Kebuan. There are also jar burial sites in the Krayan Highlands which most likely belong to the commoners.

Ellias had two theories on how people in the olden days managed to build these ancient tombs.

“I think our ancestors were way taller and stronger than us. I remember in the 60s when I was still in school, they found bones in old burial grounds. Their bones were very long,” Ellias said.

Another way was that they used their strength in numbers and simply did ‘gotong-royong’ (communal work).

“The community could have come together and built this perupun,” he added.

Perupun 12
Nobody knows how the olden Lundayeh people managed to carry this stone.

Crocodile mounds, where the headhunting after-party took place in Krayan Highlands

The Lundayeh people of Indonesia had the same reasons to build crocodile mounds or effigies like the Lun Bawang people in Sarawak; to celebrate successful headhunting trips.

Crocodile mounds
Melud leading the way to one of the two sites of crocodile mounds in his village of Pa Rupai.

In the olden days, it was considered a great achievement for a man to take an enemy’s head.

Upon returning home, they would raise a pole (called ulung) on an earthen mound shaped like a crocodile.

In Krayan Highlands of North Kalimantan province today, these crocodile mounds can be found in places like Long Midang, Tang Payeh, Trang Baru and Long Layu.

Each mound is maintained by the communities who live near the area. However over the years, the shape of the crocodile on these mounds are difficult to distinguish. This is due to several factors such as soil erosion as well as trampling by animals such as buffalo.

Crocodile mounds 2
Melud standing on top of a crocodile mound.
Crocodile mounds as a symbol of bravery

According to Melud Baru, 73, from Pa Rupai village of Long Midang, the Lundayeh tribe picked the crocodile as a symbol of bravery.

“According to our ancestors long time ago when we still had lamin panjang (longhouse), they made this as a symbol of bravery. They picked a crocodile because it thrives both on land and in the river,” he said.

“My grandfather told us the crocodile was an unbeatable animal. Its scales are impenetrable, it has strong jaws and teeth to bite its opponent, its tail can be used to strike its enemies.”

No other animal could ever beat the crocodile before so their ancestors picked the crocodile as their symbol of bravery.

They are specific ways to build these crocodile mounds. Most of their heads face the river,to protect the community who built them from enemies coming for them from the river.

Crocodile mounds 3
Melud showing where the head of the crocodle used to be.

A headhunting after-party on the crocodile mounds

Crocodile mounds 4
This what was supposed to be the head of the crocodile.

The crocodile mounds were where the celebrations took place after the headhunters came back from a successful headhunting trip.

Melud said, “Back then during our ancestors time, if there was a conflict among them, they wouldn’t talk it out like they do nowadays. The young people just gathered and went headhunting to ‘solve’ the conflicts – less talk that way.

“For headhunters who just came back from the trip, they would ‘slash’ the body of the crocodile mound using their parang just to say, ‘We are home!’ Then, they would drink and celebrate.”

The celebrations at these mounds lasted for weeks, sometimes even months.

Crocodile mounds 5
Due to soil erosion, the shape of the crocodile is no longer can be distinguished.

On top of these mounds, they would erect the ulung for them to hang the heads that they claimed from their enemies.

Before the celebration, they would prepare jars of rice wine or burak. The amount of jars prepared ranged from 10 and above depending on the amount of heads they achieved. Thus, the more heads, the more rice wine they prepared.

“The weird thing is that there are no crocodiles here in Krayan, so our ancestors may have never even seen a crocodile. But they managed to build a crocodile mound. Maybe some of them had travelled far enough to have seen a crocodile,” Melud said.

Crocodile mounds 8
Melud standing on top of a crocodile mound.

10 quotes by Tunku Abdul Rahman about raising living standards in Sabah and Sarawak through Malaysia in 1962

Before the federation of Malaysia was formed on Sept 16, 1963, there were meetings over meetings held attended by different delegates from Malaya, Singapore, Sarawak and North Borneo.

One of those meetings was held on Jan 6, 1962 in which the representatives met up in Kuala Lumpur. They touched upon different subjects including citizenship, transfer sovereignty, economy and special position of the indigenous peoples.

The meeting lasted for three days till Monday, Jan 8. During the closing session, Sabah’s Donald Stephens said that the pieces of Malaysia’s jigsaw puzzle had fallen into place and the picture it produced was that of a “new, vigorous and young nation in the making.”

Meanwhile, Sarawak delegation leader Yeo Cheng Hoe thanked the prime minister of Malayan federation Tunku Abdul Rahman for his desire to help Sarawak.

Singapore then president Lee Kuan Yew stated that with Malaysia there were no reasons why the standard of living of the people of the five territories should not reach that of more developed countries as we lack neither human or natural resources.

As for Tunku Abdul Rahman, he mainly talked about how Malaysia would raise the living standards of Borneo.

Here are 10 takeaway points from Tunku Abdul Rahman’s address during that meeting convincing Sabah and Sarawak to form the Federation of Malaysia:

1.“I am confident that the rate of development in the Borneo territories would be considerably increased after the merger, sufficient not only to offset or compensate for their loss of the Commonwealth Development and Welfare Funds, but to increase the tempo of their economic activities.”

2.“(About the plan to form a Federation of Borneo States) I reasoned to myself that if the people of Borneo themselves could wish to come together for their own good and well-being of their country in the form of a Federation, why then should we not join together?”

3.“The only difference would be that whereas in a Federation of Borneo States, as among themselves, the Borneo territories would continue for a long time to be colonies of Britain, in the Federation, with us they would lose the subject status immediately and would gain in stature, and which become independent territories enjoying equal rights and dignity with all other eleven states which now comprise the Federation of Malaya.”

4.“Please do not think that by embracing the territories of Borneo, Malaya is looking for territorial aggrandizement. We are linked by a common cultural heritage and historical background and financial and economic interests.”

Tunku Abdul Rahman
(Left) A photo of Malaysian flag and (right) Tunku Abdul Rahman.

5.“You might say that the British have promised you independence. The question is when will that come about? Should your independence depend on normal development, I do not think you will achieve it in the near future. And when your independence finally arrives, you will be exposed to a precarious existence as tiny and powerless preys to the hungry and rapacious powers of the world.”

6.“As for the poor people of the rural areas who had been neglected before (in Malaya), they are getting a better life and a better deal than they had ever had before. The same cannot be said for the people of Borneo.”

7.“There is no single railway track in the whole of mainland of Sarawak, not one road connecting one territory with another. So very little has been done to improve the lot of people living in Borneo today.”

8.“To suggest that by joining us in Malaysia the Borneo territories would not be our equals, and to suggest that by joining us they would lose their right to practice their own religion and culture to pursue their own customs and the right to study the languages of their forefathers is not true, and is a falsehood which had intentionally been spread by forces which hope to take control of these territories for themselves.”

9.“The Borneo territories too have their won aborigines who live in the most primitive way in the very deepest part of the country. But even the Ibans, Kayan, Kadazans and Melanaus – to mention a few of your indigenous peoples-suffer today such neglect as we Malays used to suffer. It sadden my heart every time I think of the fact and welfare of the sons of the soil of Sarawak and Sabah.”

10.“Therefore, it is only logical that if the Borneo territories want to secure strength through unity, they should unite with the (Malaya) Federation and Singapore which alone can give us all strength viability and unity.”

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