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Rajah Vyner Brooke’s message to Sarawak on Cession Day

After the end of World War II, Sarawak was briefly administered by the British Military Administration.

On July 1, 1946, the third White Rajah Vyner Brooke ceded the kingdom to the British Government.

So Sarawak became a British Crown Colony with Sir Charles Arden Clarke becoming the first British Crown Colonial Governor.

Sarawakians were conflicted and largely divided over the cession. Some felt betrayed because Sarawakians were promised self-rule according to the Nine Cardinal Principles of the rule of the English Rajah.

Sarawak anti cession demonstration
Sarawak anti-cession demonstration. Borneo Asian Reports [Public domain], via Wikimedia Commons

Meanwhile, the last Ranee of Sarawak, Sylvia blamed Brooke’s officer over the cession in her book stating “I think it can safely be said if there had been no Gerard MacBryan there would have been no cession of Sarawak at that time – July 1946.”

Nonetheless, Sarawak was a British Crown Colony from 1946 to 1963.

On the first anniversary of Sarawak’s Cession Day, the last Brooke ruler sent his message to the people of Sarawak in four languages; English, Malay, Iban and Chinese.
Here is the transcript of his message in English:

“On this day July 1st, I send warm greetings to all my friends in Sarawak. A year has passed since Sarawak was ceded to His Majesty the King.

I have deep thought to his proposal for cession before making it to the British Government and placing it before the Councils in Kuching. I knew that it meant the end of Brooke rule, an event which, I was proud to realise, would be matter of sorrow to very many of you. Nevertheless I took the decision because I knew that it was the best interests of the people of Sarawak and that in the turmoil of the modern world they would benefit greatly from the experience, strength and wisdom of British rule.

I have followed very closely the events of the last year and I am more than ever convinced that the decision taken was the right one. The assurances given at the time of cession that there would be no interference with your ancient customs are being scrupulously observed. At the same time large schemes for the welfare and betterment of the people have been worked out and will be put into force with the aid of funds provided by the King’s Government in Britain. I am glad that all these plans adhere to the main principles of the policy of the three Rajahs in the past, that the interests of the local population shall be paramount and that the development shall be undertaken by the people by the people and for the benefit of the people of Sarawak.

I know that there are still some in Sarawak, encouraged by persons living outside the country, who maintain their opposition to what has been done. Their cry is that they have lost their “independence” and wish to recover it. What in fact is the position? You have transferred your loyalty from the Rajah who was like your father to a greater father, the King, who has for so long been our Protector. Your feet are firmly set on the road which lead to true independence. Your local institutions are being developed, your power to express your views on laws and forms of Government is being increased, and your will gradually approach that goal, already reached by so many peoples who have had the privilege of Britain’s guidance, where you will be completely self-governing.

The length of time which must elapse before your arrive at that goal will depend largely on the willingness with which your grasp the hand of friendship and support held out to you by His Majesty’s Government. This is the greatest opportunity for progress that Sarawak has ever had. With unaltered devotion for your interests and well-being I say, “Long Live the people of Sarawak. Long Live the King.”


C. V. Brooke

One badass Sarawak legend about a coconut, dragons and the middle of the world

There was a Malay woman who gave the first Ranee of Sarawak Margaret Brooke a coconut as a parting gift before she left for England.

The woman told the Ranee that the coconut would bring her good luck.

At the same time, the woman told Margaret that the fruit came from fairyland.

Not one to pass up a good story, Margaret asked the woman to tell her the legend of the coconut and why she said it was from fairyland.

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A legend of coconuts and dragons

According to the woman, in the middle of the world was a place called “The Navel of the Sea.”

In this spot, two dragons guarded a tree on which these large coconuts grew, known as Pau Jinggeh.

Margaret said in her book My Life in Sarawak that “The dragons feed on the fruit, and when they have partaken too freely of it, have fits of indigestion, causing them to be seasick. Thus the fruit finds its way into the ocean, and is borne by the current into all parts of the world.

“These enormous nuts are occasionally met with by passing vessels, and it this manner some are brought to the different settlements in the Malayan Archipelago.”

The coconut that the woman brought was given by the captain of a Malay schooner. He found it bobbing up and down in the water under the keel of his boat.

What did Ranee Margaret think about local legends and superstitions?

Whether she believed that the coconut would bring her good luck, we will never know. But she did put the coconut on display in her drawing room at the Astana and according to her was “a source of great interest to the natives.”

Additionally, she wrote:

“With our ideas of European wisdom, we may be inclined to smile superciliously at these beliefs, but we should not forget that a great many of us do not like seeing one magpie, we avoid dining thirteen at table, we hate to see the new moon through glass, we never walk under a ladder, or sit in a room where three candles are burning; and how about people one meets who assure us they have heard the scream of a banshee, foretelling the death of some human being? Putting all these things together, I do not think either Malays or Dyaks show much more superstition than we Europeans do. After all, we are not so very superior to primitive races, although we imagine that on account of our superior culture we are fit to govern the world.”

Margaret Brooke, My Life in Sarawak (1913)
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Read about other legends on KajoMag:

A Sarawakian love story of a pirate and a slave

The legends of Pelagus Rapids, Kapit

5 interesting legends from Central Borneo recorded by Carl Sofus Lumholtz

Five Sarawak legends about people turning into stones

The legends of how paddy came to Sarawak

The legend of Mount Santubong that you never heard of

Legend of coconut and dragons of Sarawak

5 things you can enjoy at Similajau National Park, Bintulu

Situated about 30km from Bintulu town, Similajau National Park covers a total area of 22,230 acres.

The park was gazetted in 1978 and opened to public in 1995.

Here are 5 interesting things about Similajau National Park:
Similajau National Park
Pay your entrance fee at this office before going into the park.
1.It is place where you can hike to the sound of waves crashing

There are about eight trails catering for visitors of all ages at Similajau National Park. The plank walk and education trail take about 15 and 20 minutes respectively. Thus making them suitable for young children.

Then, they have Circular Trail (1.7km), View Point Trail (1.3km), Batu Anchau (1.8km), Turtle Beach I Trail (6.5km), Turtle Beach II Trail (7.6km) and Golden Beach Trail (10km).

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Choose your trail!

One tip for if you choose the Golden Beach Trail: start early and pack up some strength and endurance. Although you can make a round trip in one day, it is a very long walk.

Most of the trails go along the coast of Similajau. So you can imagine hiking these routes while listening to the waves crashing.

Additionally, the trails are mostly flat with little climbing required.

Apart from that, you can also soothe your soul with the sounds of insects and maybe some Bornean bearded pigs walking or champing their food.

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Hike along the South China Sea!
2.The sand is gold in colour!

Golden Beach got its name thanks to its gold-coloured sand. This type of sand can also be found at Turtle I and Turtle II beaches.

Hanz P. Hazebroek and Abang Kashim Abang Morshidi wrote in National Park of Sarawak that the parent rocks along the coast of the park include sandstone as well as mudstone.

“The resultant soils are red-yellow podzolic soils, composed of varying proportions of clay and sand with a few centimetres of decomposing plant remains on top. The yellow-orange colours are due to insoluble iron oxides.”

Putting geology and chemical composition aside, the golden-coloured beach offers the perfect Insta-background.

But we warn you! Unlike white sandy beaches which feel smooth between your toes, these golden sands are rough and harsh. So don’t even think about walking on the beach bare-footed.

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The yellow-orange sand of Turtle Beach II.
3. There is a whale skeleton to greet you at the front office

Right outside of Similajau NP’s front office, there is a whale skeleton to greet you.

The story of this whale goes back to Dec 11, 2015 when it was first found stranded at Tanjung Batu Beach around 7pm.

Sarawak Forestry Corporation staff from Similajau NP, Malaysia LNG (MLNG) volunteers, Bintulu Fire Department and Civil Defense Department successfully released it back to the sea two hours later.

However, the animal was found dead at the same beach the next morning.

Identified as Cuvier’s Beaked Whale (Ziphius cavirostris), the carcass measuring 5.7m long was then transferred to Similajau National Park.

It is the first complete assembled skeleton of Cuvier’s Beaked Whale recorded in Sarawak and the second one in Malaysia.

The other one is on display at Universiti Malaysia Sabah’s Borneo Marine Research Institute aquarium.

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Say hi to whale skeleton before you head out to your journey!
4.It has a turtle hatchery

Three species of turtles have recorded landings at Similajau National Park; green turtle, leatherback turtle and hawksbill turtle.

They come from March to September annually. To protect their eggs, a turtle hatchery has been introduced to the park.

The staff usually dig their eggs from the beach and transplant them into the turtle hatchery. Then once the eggs are hatched, the hatchlings are released into the sea.

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A glimpse into the turtle hatchery.
5.Similajau National Park has the Sea Turtles and Reef Ball Project

Speaking of turtles, these marine reptiles were absent for five years from Similajau since July 2010.

Then, they came back again in 2015 to lay their eggs. One of the strong reasons why they came back was due to the Sea Turtles and Reef Ball Project.

From 2013 to 2016, a total of 1,500 artificial reef balls were deployed off the coast of Similajau National Park.

This was to create habitat for marine life as well as to improve the livelihood of the local community.

In addition to that, Sarawak Forestry Corporation stated that the presence of the reef balls in the waters of Similajau National Park have greatly reduced trawling activities close to the park, thus providing protection and encouraging the return of turtles to the beaches of Similajau.

If you are feeling generous, you can adopt a reef ball through the Reef Ball Adoption Program. The funds are used to buy and deploy these artificial reefs at Similajau National Park.

Your generosity might bring more turtles to the beach to lay their eggs!

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This is how a reef ball looks like.

Coconut shakes: One of the best ways to enjoy the beach in Miri

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Creamy yet refreshing, Coco Loco Nuttylicious’ coconut shake is the sweet treat best enjoyed by the beach

The beach is one of the must places to visit whenever you are in Miri. From Tanjong Lobang Beach to Luak Esplanade, the Mirian coastline is full of choices for lavish seaside sights.

As one of Miri’s best and arguably most famous drinks, many have recommended trying Coco-Loco Nuttilicious’ coconut shakes whenever you are at Coco Cabana, Marina Bay.

Refreshing coconut taste

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Coconut juice is proven to be beneficial for health (Image source: Pixabay)

Coco-Loco Nuttylicious’ refreshing coconut shake is pretty much made of coconut juice with coconut ice-cream and toppings of your choice.

Besides tasting so good on a hot day, coconut juice is also proven to be beneficial for your health.

Coconut juice is a natural electrolyte and is often referred as natural sport juice, made up without sugar, food colouring and artificial sweetener.

Coconut juice is also said to lower blood pressure, cholesterol level, stress and muscle tension.

The logo makes you want to go the beach

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Doesn’t it make you want to go to the beach? Coco Loco at Coco Loco Nuttylicious, Marina Park City 1, Miri

Located at the Coco Cabana in Miri, the logo for this hip hangout rocks a chill 80s tropicana vibe that makes you think of days playing on the beach.

So, imagine yourself having freshly made coconut shake while staring at the sunset.

Miri is known to be hot and humid most of the time.

Weatherspark.com described Miri weather as “hot, oppressive and overcast”. With average temperatures varying between 24 to 31 degrees Celsius throughout the year, you deserve to treat yourself to a cold confection against the warm climate.

This light cold treat is the perfect contrast to Miri’s hot climate.

Besides coconut shakes, Coco-Loco also serves ice cream

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Coconut flavoured ice-cream…yummm!

Who doesn’t love ice-cream? Besides the coconut shake, Coco-Loco also serves other ice cream delights plus ice-cream waffle combos that make a day at the beach extra special with your family and friends.

The coconut shake also includes a scoop of ice-cream in this signature drink. Some may think the combo may make the drink too sweet, but it’s actually got the right amount of sweetness without being too overwhelming.

Variety of toppings

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Variety of toppings to choose from for your coconut drink!

The smooth coconut juice and ice-cream combo allow you to have the freedom to choose the toppings of your choice.

With a variety of toppings to choose from, this is your chance to experiment with the flavour!

Instagram food

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Insta-worthy shot by a customer on their Instagram account (Image source: Coco Loco Nuttylicious)

Not only does Coco Loco’s desserts taste good, but they also look good on Instagram. Don’t you agree?

Check out their page here.

Tracing back the history of St Anthony’s Church in Bintulu

St Anthony’s Church in Bintulu is hard to miss; it has a 7-meter tall statue of Christ the Universal King in front.

The church is also hard to miss due to the heavy traffic which regularly happens along its roadways every Sunday as well as during the week because of the school located right next to it.

Catholics make up on one of Bintulu’s three large Christian communities besides Anglicans and Methodists.

However, the Catholics were the only one who built mission schools in Bintulu, providing childhood and primary education since 60 years ago.

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It is hard to miss St Anthony Church in Bintulu, thanks to the seven-meter statue next to it.
Rev Edmund Dunn, the first priest to visit Bintulu

The first group of Catholic missionaryies to arrive in Sarawak were priests from St Joseph’s Society for Foreign Missions. The missionary college was located at Mill Hill near London. Thus, the priests who were trained there are known as ‘Mill Hill’.

During that time, the second White Rajah of Sarawak Charles Brooke thought that religion would be able to tame the “savageness” of local people.

Since the Anglican church had arrived earlier in Sarawak and established itself, particularly in the western region, Brooke assigned the Catholic missionaries to areas where the Anglicans had not been. This was to prevent clashes between these two missionaries.

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This Pieta statue was erected to remember the Mill Hill missionaries and their contribution in Bintulu parish.

The first group of Mill Hill priests who arrived in Sarawak on July 10, 1881 were Rev Edmund Dunn, Rev Daniel Kilty, Rev Aloysius Goosens and Rev Thomas Jackson.

According to an article by Jacinta Chan in Solemn Dedication of St Anthony’s Church Souvenir Magazine, Rev Dun was the first ever Catholic priest who visited Bintulu.

Dunn was the Apostolic Prefect of Labuan and Northern Borneo (comprising current day Labuan island, Sabah and Sarawak).

He arrived in Bintulu some time in 1920. Then, Rev Henry Jansen, the rector of Miri and Baram, visited Bintulu every now and then.

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Opened in 1958, the old St Anthony’s Church has been turned into a hall and named after Rev John van de Laar, the first resident priest of St Anthony’s Church.
The first resident priest in Bintulu

Finally in 1954, Rev John van de Laar was appointed the first resident priest of St Anthony’s Church.

However, he had no proper place to live so he stayed in one of the empty government quarters along Abang Galau road.

He started to look for suitable piece of land to build a church. The sites considered included the mouth of Kemena River and the current site of Ming Ong Methodist Church at Jalan Sultan Iskandar.

Finally, the current site located right next to the old airport was chosen.

After Rev Van de Laar left Bintulu, Rev Peter Aichner arrived from Sibu on Feb 3, 1955 to take over his place.

His first Sunday mass in Bintulu was only attended by three people; two locals Mr and Mrs Richard Heng Ah Bah and Harry Buxton, a British Forestry Department officer.

Buxton reportedly was held as a Prisoner of War (POW) during the Japanese Occupation. Meanwhile, Heng was a staff of Bintulu District Council.

The construction for a proper church only started two years later on October 1957. Additionally, the plan was not only to build a church but a priest house, a school and a boarding house.

The school was first to be completed and was opened on Jan 17, 1958 as St Anthony’s Primary School (now SK St Anthony).

It became one of the three primary schools in Bintulu apart from Chung Hua Primary School and Orang Kaya Mohammad Primary School in those days.

Meanwhile, the priest house and the church were finished the following month. The church was blessed on Feb 23, 1958.

It was during the care of Rev Aichner that the number of Catholics in Bintulu gradually increased.

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The old and new churches built at the same compound.
Construction on the new St. Anthony’s Church building

After Rev Aichner, the role of resident priest in Bintulu went to Rev Herman Plattner on Feb 16, 1959.

He stayed here for 10 years focusing the Catholic mission on education. Some of the priests who came to assist Rev Plattner also served as the principals of Bintulu Public Secondary School.

However, Rev Plattner’s biggest contribution is the building of the old St Anthony Church.

It was blessed by the first Bishop of Miri, Bishop Anthony Galvin in October 1968.

By 1986, this old building was too packed for Sunday mass. So, plans were made and money was raised.

The new church building was completed by the end of 1992 at the cost of RM1.7mil.

Meanwhile, the old church building was turned into a hall for prayer meetings and gatherings.

The church continued to accommodate the growing population of Catholics in Bintulu until another church was built in Tanjung Kidurong in 2010.

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The current St Anthony Church Building.
The 60th anniversary of the Catholic Mission in Bintulu

On Aug 15, 2014, the parishioners of St Anthony’s Church came together to celebrate the 60th anniversary of Catholic mission in Bintulu.

The celebration marked 60 years after Rev van der Laar came to Bintulu as the first resident priest. There was also blessing of the 7-meter tall statue of Christ the Universal King.

Looking at how big the Catholic church and its community are in this town today, nobody could imagine that the first priest appointed here more than 60 years did not even have a place to rest his head.

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The 7-metre tall Christ the Universal King statue.

5 traditional uses for tajau among Malaysian Borneo communities

Expensive cars, designers bags and huge mansions might be the modern-day symbol of wealth but in the olden days – particularly among some Malaysian Borneo communities – a jar of clay called the ‘tajau’ was a sign of one’s financial status.

Every jar has its own distinctiveness when it comes to height, design, shape and even colour.

People in Borneo have been using this jar since the 9th century which they obtained through trading with traders from China.

Besides a status symbol, here are at least five traditional uses of tajau among the Malaysian Borneo communities:
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Some of the tajau displayed at Sabah Museum.
1.As a form of currency to pay fine or wages

How do you pay for your crime in the olden days? In the Iban culture, anyone who was guilty of murder, adultery, theft needed to pay a fine in the form of a tajau.

If you could not afford one, then you would become a slave to the person you had wronged.

Additionally, the olden Iban communities also paid their manang (shamans) and lemambang (poets) in tajau during certain ritual ceremonies.

2.As storage

Our modern society is blessed – and cursed when it comes to plastic waste – with containers to store our food and drinks. For the olden communities in Borneo, they used tajau to store their dry food and water, although they called them by different names according to their purpose.

For example, there is one type of tajau which the Iranun people of Sabah call Mantaya Gadung. The Iranun people, particularly in Kota Belud, used this tajau to store sugarcane juice.

They also used the jar to store salt which they called Mantaya Binaning.

Another example is the Dusun community of Tamparuli which used tajau pugion as a container to store their rice.

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A 19th century tajau made in China displayed at Sabah Museum.
3.It also serves as dowry

Since the value of the jar is high, it also functioned as a dowry for some communities of Borneo.

In the Murut community, there are several types of tajau used as dowry. One of the most highly prized dowry items is the tajau tiluan.

They secured the jar with rattan to protect it from breakage during the journey to the bride’s family home.

4.To make rice wine

Both Malaysian regions of Borneo, Sabah and Sarawak share another common use for the tajau: making and storing rice wine.

Before any big celebration such as Gawai, the Iban people would ferment rice together with yeast in the jar to make tuak (rice wine).

Meanwhile, the Kadazandusun used the jar for the same purpose to make their kind of rice wine called ‘lihing’.

5.For burial

The Archaeology Division of Sabah Museum Department did three expeditions in 2000, 2007 and 2008 to Kampung Pogunon, Penampang.

There, they did research on ancient Kadazandusun graves where the jars were used to store the remains of their loved ones.

They believed the jar was the home and a necessity for the deceased in the next world.

The researchers also found that the Kadazandusun people there were practicing this kind of burial as early as the 15th century.

Also in Sabah, the Murut communities buried their loved ones in a huge tajau called bangkalan.

Two days afterwards, they would carry the jar in a procession to the cemetery.

Among the Iban people in Sarawak, the tajau was used as some sort of a tombstone or grave marker.

According to Iban ethnologist Benedict Sandin, a jar would be placed at the head of the deceased after burial. Then, they would build a small hut to cover the grave.

Looking back at Lubok Antu-Nanga Badau border during Brooke time

In March 1824, the United Kingdom and the Netherlands signed a treaty called the Anglo-Dutch treaty.

The treaty divided the strait of Melaka and assign each side of strait to the Dutch and British respectively.

While in the southern part of Borneo, the Dutch then slowly and surely insert their influence in Kalimantan. And when British adventurer James Brooke arrived in Sarawak in 1841, the Dutch realised that they needed to have a clear border of their territory ASAP.

The importance of a boundary

Reed L. Wadley wrote in Trouble on the Frontier: Dutch-Brooke Relations and Iban Rebellion in the West Borneo Borderlands (1841-1886) these boundaries came to impose different symbols of formal status on people from the same ethnic groups.

He stated, “From the colonial perspective, boundaries were designed to function negatively, to restrict what was deemed illegal such as smuggling and migration, and positively, to promote legitimate activities like taxation and road construction. The usual colonial attitude was that borders should be precisely defined, clearly demarcated, jealously guarded, and exclusive.”

However, the Ibans people living at this borderline particularly at Lubok Antu-Nanga Badau area were not affected by this artificial borderline.

They continued their socio-economic relations with their families and friends across the border.

As for the Dutch, according to Michael Eilenberg in At the Edges of States, salt and firearms were among the illegal trade items of their most concern.

Eilenberg wrote, “Trade in firearms was a military threat, while the salt trade was an economic threat as it reduced local Dutch tax revenue. These two trade items could be purchased considerably more cheaply in Sarawak than through Dutch trade channels.”

The Dutch also claimed that the Brooke government has lax attitude its citizens. They were uneasy with the fact that Brooke officials often ignored that the Sarawak traders breaching the boundary line into what the Dutch claimed as part of the Netherlands East Indies territory.

Above all, they concerned over Brooke’s moral influence and authority over the border population living in Dutch territory.

The cross-border conflicts between Lubok Antu and Badau area

Along these borderline between the Dutch and Brooke territories, perhaps the most problematic area was at the upper Batang Ai, Batang Lupar and Kapuas Hulu regions.

Here, the two territories shared one common problem; Iban raiding parties. They attacked local communities in both side of Dutch and Brooke areas.

And these two administrations responded to these attacks the same way. They started to attack the rebellious Ibans.

They organised punitive expeditions against them by burning down longhouses and destroyed farms.

Meanwhile the Ibans took opportunity of the loose boundary. When the Brooke officials led a punitive expedition against them, they fled to the Dutch side. The same thing happened when the Dutch tried to pacify them and they retreated to Brooke’s territory.

In a monthly report by a Dutch resident on December 1872 stated that “Raiding (headhunting) was the order of the day. Although Iban on the Dutch side were active in raiding, the main Dutch frustration was a result of the more frequent raids conducted by the Sarawak Ibans.”

In addition to that, the Ibans on both side were also using the borderline to escape tax from both administrations.

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The official border post of Badau, Kalimantan Indonesia.
The cross-border raid at Badaua started from a half-blind boy

In Wild People: Travels with Borneo’s Head Hunters, Andro Linklater shared a story of some of these Iban feuds built up from small beginnings.

Linklater recorded a story of how a half-blind man started a tribal war between Ibans at Badau border of the Dutch Indies and Batang Ai of Sarawak.

A half-blind boy from Batang Ai was sent to collect a basket from Badau.

While he was there, some girls started to tease him for his lack of sight. One girl even went overboard pulling her skirt up in front of the boy.

Meanwhile, the boy did not see anything. He did not even know what happened until he asked around why everybody was laughing.

Then, a group of youths bullied the boy over the incident. In frustration and confusion, the boy admitted he did saw the girl’s underpart.

This angered the youths who thought it was a mockery to their longhouse. They beat him up and challenged him to bring his father to fight.

So the poor boy went back to Batang Ai to inform his father and the longhouse’s elders.

They had a meeting and immediately decided to launch a headhunting raid against the longhouse in Badau.

The result? The longhouse in Badau was left with slaughtered livestock and destroyed farms.

To stop the attack, the Ibans of Badau offered peace offerings of two Chinese jars and two gongs as well as $50 from every family.

The birth of Nanga Badau’s border post

This is just one of the many conflicts occurred at this border. Finally around 1880, the Dutch set up a military border post at Nanga Badau border.

Eilenberg recorded that the post consisted of one first lieutenant as commander, one second lieutenant, one European Fourier, two European sergeants, two native sergeants, one European corporal, two native corporals, ten European fusiliers, 40 native fusiliers, and one European corpsman.

The main aims of this border patrol were to provide protection to the Dutch resident on his expeditions among the Batang Lupar, to force the submission of hostile Batang Lupars, and to retrieve severed heads.

At the other side of the border, the Brooke administration was not entirely pleased with the border post.

The second White Rajah of Sarawak, Charles Brooke wrote several letters to the Dutch. He complained about the ineffectiveness of such a military post.

Brooke stated that such a heavily armed border patrol might also be considered as somewhat a menace to Sarawak.

Pos Lintas Batas Negara (PLBN) Nanga Badau
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The view of the border from Malaysia entry point.

Despite the complaints, the Nanga Badau military post continued to stay to guard the Dutch’s territory.

Even after, the Dutch East Indies was liberated from its colonial rule and became what we know now as Indonesia, the Nanga Badau border post is still exists (though the original building is no longer exists).

Now, it stands as Pos Lintas Batas Negara (PLBN) Nanga Badau of West Kalimantan regency.

Lubok Antu- Nanga Badau serves as one of the three official land border crossings between Sarawak and West Kalimantan. The other two cross border crossings are Tebedu (Malaysia)-Entikong (Indonesia) and Biawak (Malaysia)-Aruk (Indonesia).

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Welcome to Indonesia!

6 archaeological sites in Sabah that you need to know

Sabah is not only blessed with amazing nature and high biodiversity, it also has colourful archaeological past.

Here are at least 6 archaeological sites for visitors to explore at the Land Below the Wind:
1.Pulau Balambangan

Pulau (island) Balambangan is an island located off the northern tip of Borneo. Situated at west of Banggi island, Balambangan is now part of Tun Mustapha Marine Park.

Although the park is widely known as Malaysia’s biggest marine park, many are not informed of its archaeological significance.

At the southern part of the island, there is a group of caves called Batu Sireh (sometimes also known as Batu Kapur).

During the late Miocene (about 10 million years ago), these caves were part of a shallow marine environment.

Over the million years, the coral reefs were slowly deposited. With the help of some rain and seawater, voila! What used to be the coral reef is now the limestone caves of Batu Sireh.

2. Timbang Dayang, Pulau Banggi

Moving on to 3km away from Pulau Balambangan at Pulau Banggi, a discovery was made about 25 years ago at Bukit (hill) Timbang Dayang of the island.

In 1994, a group of locals stumbled upon a bronze drum accidentally in a cave on a hill. The entrance was so narrow only one person could enter it at a time. They turned it over to the Sabah Museum and an excavation team was quickly deployed.

The drum was the first ever bronze drum ever found in Sabah. According to researchers from Universiti Malaysia Sabah, the finding had a significant impact on Dongson Age studies in Malaysia.

Before this discovery, bronze drums had been found in Peninsular Malaysia such as in Sungai Lang (Selangor), Batu Burok (Terengganu), Tembeling (Pahang) and Kuala Klang (Selangor).

Meanwhile in Borneo, another two bronze drums were found in Sambas, West Kalimantan.

3. Kinabatangan Valley

What makes Agop Batu Tulug an interesting archaeological site is that approximately 500 to 900 years ago, it used to be a burial site.

The site is a group of several caves located at Kinabatangan district. Inside, at least 125 carved wooden coffins were found made from belian hardwood.

These coffins were even decorated with carvings of buffalo heads, crocodiles, house lizards and snakes.

Some believed the coffins belonged to Chinese traders who once settled in the area as Chinese artefacts were found among the remains.
Other than Agop Batu Tulug, there were about 68 ancient wooden coffins found in Batu Supu of Kinabatangan.

In the book Wood Coffin Burial of Kinabatangan, Sabah by Stephen Chia, the Batu Supu limestone complex is believed to contain even more sites and coffins.

This is because there are still many parts of the complex still unexplored.

These coffins were dated back to the 10th to 13th century. Apart from the coffins, they also found remains of human skeletons, beads and ceramics near the burial place.

Besides these two locations at Kinabatangan, other wooden coffins in Sabah were found in Serupi (40), Tapadong (20), Miasias and Sipit (10), Sungai Kalisun (8), Danum Valley Research Centre and Segarong (5).

6 archaeological sites in Sabah that you need to know 2
Some of the wooden coffins made from belian wood on display at Sabah State Museum.
4. Tingkayu, Baturong and Madai of Kunak districts
6 archaeological sites in Sabah that you need to know
Some of the artifacts found at Kunak district archaeological sites on display at Sabah State Museum.

The Tingkayu area of Kunak district is one of the famous archaeological sites in Malaysia.

About 28,000 years ago, the area used to be a river until lava flow from the now extinct Mostyn volcano dammed it up, turning it into a lake.

Then somehow 17,000 years ago, the lake was drained. But going even further than that, simple stone tools were found in the area which are believed to have originated from about 31,000 years ago.

Prehistoric humans were believed to live around the shore of Lake Tingkayu. When the lake dried, they moved to limestone area of Baturong. Then they eventually moved to further east to Madai caves.

5. Bukit Tengkorak and Melanta Tutup, Semporna
6 archaeological sites in Sabah that you need to know 3
Some archaelogical samples displayed at Sabah State Museum’s prehistoric section.

Located at Jalan Tampi-tampi which is about 10km south of Semporna town, Bukit Tengkorak’s archaeological site is the largest pottery making factory in Southeast Asia during the Neolithic period.

The site is on a hill about 600 feet above sea level. Researchers found numerous pottery shards with various patterns dating 3,000 BP (or 1050 BC).

About 12km from Bukit Tengkorak lies Melanta Tutup, an archaeological site where traces human settlement could be traced back to Neolithic age.

Here, researchers found burial jars that yielded a date of 3,000 to 1,000 years ago.

6. Mansuli Valley, Lahad Datu

Back in 2012, researchers from Universiti Sains Malaysia and Sabah Museum found more than 1,000 stone tools believed to date back 235,000 years at Mansuli Valley.

Located about 30km from Lahad Datu town, there are two archaeological sites at Mansuli Valley namely Mansuli and Samang Buat Cave.

When Tom and Barbara Harrisson did a survey at Samang Buat Cave in 1964, they found four wooden coffins inside the cave. According to their reports, one of the coffins was “distinctly long”.

6 archaeological sites in Sabah that you need to know 4
Even if you cannot make it to Lahad Datu archaeological sites, you can still catch of glimpse of Sabah prehistoric past at its state musuem.

You can read more about these archaeological sites from Mansuli Valley Lahad Datu, Sabah in the Prehistory of Southeast Asia by Jeffrey Abdullah and Wood Coffin Burial of Kinabatangan, Sabah by Stephen ChiaOr make your way to Sabah State Museum.

The meanings behind Dum Spiro Spero and Pergo et Perago

Long before there were Malaysian states of Sabah and Sarawak, there were North Borneo and the Kingdom of Sarawak.

Like many European administrations of the 19th century, these two regions adopted Latin phrases as their states’ mottos.

Sarawak’s motto was Dum spiro spero while North Borneo embodied the phrase Pergo et Perago.

Sarawak’s Dum Spiro Spero

Charles I of England was the monarch over the three kingdoms of England, Scotland and Ireland from 1625 until his execution in 1649.

During his final imprisonment, he wrote “Dum spiro Spero” on a copy of The Faerie Queene which was one of the books Charles I read before he died.

Historians believed it was his personal motto.

This Latin phrase means “While I breathe, I hope”. It is a modern paraphrase of ideas that comes from two ancient writers, Theocritus and Cicero.

It makes the perfect motto for those who refuse to quit until the very last breath, much like our own Sarawak phrase “Agi idup, agi ngelaban”.

After the Kingdom of Sarawak was established in 1841, the motto can be found on its Coat of Arms.

On Sept 26, 1928, the third Rajah of Sarawak Charles Vyner Brooke established The Most Excellent Order of the Star of Sarawak as the highest order of chivalry within the Kingdom of Sarawak.

The motto of this order was “Haraplah Salagi Bernafas”, which was the translation for Dum Spiro Spero.

Fast forward to 2019, the order no longer exists and Sarawak’s motto now is “Bersatu, Berusaha, Berbakti” (United, Striving, Serving).

Besides Kingdom of Sarawak, it was also the motto of South Carolina in US, St Andrews in Scotland and many others.

North Borneo’s Pergo et Perago

Meanwhile, the North Borneo Chartered Company (NBCC) was formed on Nov 1, 1881 to administer and exploit the resources of North Borneo.

The company motto was Pergo et Perago, which means “I persevere and I achieve” or “I undertake a thing and go through with it” in Latin. NBCC’s founder and first chairman was Alfred Dent.

Just like Sarawak, North Borneo’s motto was found on the first arms of North Borneo.

Besides that, Pergo et Perago was initially found on North Borneo’s one-cent and half-cent coins.

Nowadays, this Latin phrase becomes the motto of many educational institutions.

As for Sabah the present-day North Borneo, its motto has now changed to “Sabah Maju Jaya” or Let Sabah Prosper.

What you should know about Operation Hammer 1965

Despite reports that Sarawakians and Sabahans were generally agreeable to becoming part of the Malaysian federation, then Indonesian president Sukarno was not happy.

He accused the federation of being a neo-colonial attempt by the British to maintain control over the area, a threat to Indonesia’s security and a block to the vision of a confederation of Malaysia, Indonesia and Philippines called Maphilindo.

The Indonesian government declared a policy of Konfrontasi in January 1963, and thus began the violent conflict from 1963-1966 called the Indonesian-Malaysian confrontation. Besides small trans-border raids, they attempted to exploit the ethnic and religious diversity in Sarawak and Sabah to unravel the foundations of the Malaysian federation.

The concept of Konfrontasi was introduced to Sukarno by the Communist Party of Indonesia (PKI), a party which was later banned by the Indonesian government in 1966.

The events leading up to Operation Hammer

The Indonesians also used the Sarawak Communist Organisation (SCO) for their operations in the confrontation.

They launched their first attack on Apr 12, 1963 at 2am on a police station in Tebedu which resulted in the death of one police corporal and two injured constables.

Tebedu
Tebedu

There were more than 150 attacks by Indonesian forces throughout Sarawak. The turning point came when they attacked the police station at 18th mile Kuching/Serian road on the night of June 26, 1965 which cost the lives of nine people.

That was when the new Malaysia had had enough. Three days later on June 29, key personnel in the defence and internal security departments met at Kuching.

According to author Vernon L. Porritt, the meeting was to discuss the communist conflict. The inspector general of the Royal Malaysian Police Force, Sir Claude Fenner at some point during the meeting pounded the table with his fist and reportedly said, “We’ll hammer them, let the operation be called Operation Hammer.”

The Goodsir Resettlement Plan

A day after the meeting on June 30, the Sarawak’s government’s Operations Sub-Committee of the State Security Executive Council (Ops SSEC) implemented the Goodsir Plan.

Named after David Goodsir the British acting commissioner of police in Sarawak, the plan was to resettle 7,500 people.

Historian Kee Howe Yong wrote that under Operation Hammer, the security forces would seal off an eighty-square-mile area, extending from the 15th to the 24th mile along the Kuching-Serian road.

Kee stated in his book The Hakkas of Sarawak: Sacrificial Gifts in Cold War Era Malaysia,

“Within a three-day period, some 1200 families, amounting to close to 8000 rural Hakkas living in the area, were forcibly relocated into three newly constructed barbed-wire-fenced new villages equipped with floodlit security fences and a twenty-four-hour curfew, with the explanation that this was the government’s gift to protect them from the communists.”

These were required to separate them from the communist influence and at the same time, protect them from communist threats.

In a story published in The Straits Times on July 8, 1965, Chew Loy Khoon wrote about his experience visiting this area or what he stated as the strongly guarded area on the Kuching-Serian road.

Chew followed the State Security Executive Secretary, D. Wilson where they visited 14th mile. There, they saw a group of children and adults bathing in a river under the watchful eyes of Police Field Force guards.

The entourage visited the 18th mile police station, the headquarters for Operation Hammer.

Chew also managed to interview some of the Goodsir Resettlement Plan resettlers. One of them – Chong Jan Moi – told Chew that like the rest, she accepted the stern resettlement measures stoically.

Chew stated, “Understandably, she was not enthusiastic about being uprooted from her rubber smallholding, ‘but I suppose it cannot be helped’ she said.”

Operation Harapan (which means ‘hope’), Operation Petek and the end of Operation Hammer

Regardless, Operation Hammer and Goodsir Plan succeeded in denying SCO access to food supplies, basic necessities and intelligence from their Chinese supporters.

By the end of 1965, the federal government built three permanent settlements at Siburan, Beratok and Tapah.

The 600 acres settlements were to replace the five temporary settlements.

By July 22, 1966, it was estimated that there were about 700 Communists in Indonesian Kalimantan and about 2,000 sympathisers.

So the Malaysian Prime Minister Tunku Abdul Rahman offered amnesty and safe-conduct passes to SCO guerrillas under Operation Harapan. However, only 41 guerrillas accepted the offer.

Subsequently in 1972 and 1973, Operation Petek was implemented to eradicate all the communists movement.

Sri Aman where peace was finally restored

Sri Aman
Sri Aman.

On Oct 13, 1973, the top leader of the North Kalimantan People’s Guerrilla Forces Bong Kee Chok personally wrote to the Sarawak Chief Minister Abdul Rahman Yaakub expressing his desire to surrender.

Five days later, 585 communists fighters (about 85% of SCO members) emerged from the jungle and laid down their arms.

Then on Oct 21, Bong and Abdul Rahman signed a memorandum of understanding at Rumah Sri Aman in Simanggang (now Sri Aman).

The signing meant the voluntary surrender of SCO, signifying the end of communist conflict in Sarawak.

Nonetheless, the Malaysian government only approved the lifting of security restrictions in Operation Hammer areas along Kuching-Serian road on Mar 5, 1980.

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