Browse Tag

Culture - Page 12

10 interesting facts about the 19th century Iranun pirates

Forget about Captain Jack Sparrow, the most fearsome pirates in this part of the world were the Iranun people.

Although the Iranun people are native to Mindanao island in Philippines, they also had settlements on the west coast of Malaysian Sabah as well.

During the 19th century, they were infamous for their piracy activities.

The British gave them the exonym ‘Illanun’. That is where the Malay term ‘lanun’ or pirate came about.

Here are 10 interesting facts about the 19th century Iranun pirates:

10 interesting facts about the 19th century Iranun pirates
Illustrations of Illanun or Iranun pirates circa 1800s. Credits: Public Domain.
1.The Spanish called the Iranun pirates “los Illanuns de la Laguna”

This was because their main stronghold was located on the shores of a lagoon in Mindanao island. Besides being a stronghold, it was also where their wives and children lived.

2.They also had settlements in Sabah

Apart from Mindanau island, the Iranun pirates also had settlements along the coast of Sabah including Kota Marudu, Ambong Bay and Tempasuk back then.

3.The Iranun pirates were the fiercest pirates in this region during the 19th century.

According to author Owen Rutter, the Iranuns were the fiercest and most powerful pirates of the Eastern ships.

He wrote, “They never hesitated to attack European ships, and, while they might give quarter to a native crew, to white men, they showed no mercy, owing, it is said, to the former treatment they had received at the hands of the Spaniards.”

4.Their favourite weapon was called ‘kampilan’

A kampilan is a single-edged long sword, traditionally used by various ethnic groups in the Philippines. Apart from kampilan, the Iranun pirates were also known to use spears, kris (a type of dagger) and guns.

5.The Iranun pirates marked the number of heads they took on their kampilan

Remember Killmonger from Black Panther? He scarred his body with every kill he committed. As for the Iranuns, they marked their kampilan every time they beheaded someone. According to Rutter, he had seen an Iranun kampilan with no less than 27 markings.

6.They preferred to kill in a single blow

A kampilan had a long enough handle to be wielded with two hands. Combining the weight of the kampilan and the force of two hands, a single blow was enough to cut someone’s head off their shoulders.

10 interesting facts about the 19th century Iranun pirates
Piraguas piratas de los Joloanos c.1850 A depiction of garay warships used by Sulu pirates. Credits: Public Domain.
7.They cruised not only in the Sulu Archipelago

Although their piracy and sailing skills were well-known in the Sulu Archipelago, they also roamed the Malay peninsular, throughout the Philippines, Papua New Guinea, Java, Sumatra, Bay of Bengal and all the way up to Penang.

8.An Iranun squadron was usually up to 40 big vessels

Sometimes a fleet might be numbered up to even 200 vessels of different sizes. One man would command the whole fleet while each small boat had its own captain. Each small boat was usually made of their own relatives.

9.They had two main objectives for their piracy

The Iranun pirates had two reasons to commit piracy; plunder and slaves. They stole from the ships they boarded and they took slaves from the coastal villages they attacked.

In Borneo, they were known to attack the Melanau people who settled along the coast of Sarawak.

10.The Iranun pirates usually disguised themselves as traders

Their modus operandi was to disguise themselves as traders so that they could board a ship. They were cunning thieves as well; even when they robbed a ship, they avoided taking objects that could be identified easily as stolen property.

Rutter explained that this would be so it was difficult to prove that they were anything but peaceful traders when their ships were being overhauled.

Read about how the pirates killed the first European man who wrote about the Kayan people here.

Longhouses, Sarawak cultural heritage we lost to fire in 2018

On Nov 19, a 30-door Kenyah longhouse called Uma Bakung in Sungai Asap was razed by fire at around 10.46am.

Locally famous for its pineapple production, the longhouse fire left over 400 people homeless.

Many people may not realise that a loss of a longhouse is a loss of cultural heritage.

A longhouse is more than just a home where family memories are made, it’s also where family heirlooms and traditional crafts passed down from generation to generation are stored.

Taking the recently burnt Uma Bakong for example, every ‘bilik’ had a display of ‘sa’ong’(a Kenyah sunhat) in its living room as decoration.

A sa’ong, similar to the Kayan’s ‘hong’ is made from palm leaves and usually decorated with beads and fabric.

Nowadays, it is difficult to harvest palm leaves in the jungle and even more difficult to find is the art of making sa’ong among the younger generation.

Furthermore when a longhouse is lost to fire, it takes some time to rebuild it. For safety reasons, most wooden longhouses are rebuilt in concrete, forgoing the authenticity of the traditional structure.

While the worth of burnt properties could be estimated and become a Fire and Rescue Department statistic, the value of customary items and traditional artifacts to the family and the community as a whole can never be quantified.

Longhouses, Sarawak cultural heritage we lost to fire in 2018
A photo of Uma Bakung before it was taken by fire in early October 2018.
Longhouses, Sarawak cultural heritage we lost to fire in 2018
What is left of Uma Bakung after the fire on Nov 19.

Apart from Uma Bakung, here is a list of longhouses in Sarawak we lost so far to fire in 2018:

1. Rumah Langat Anthony Collin, Tinjar (Jan 31)

When fire gutted the entire 37-door Rumah Langat Anthony Collin, one of its residents reportedly died from an apparent heart attack after the incident.

Located in Nanga Majang, it takes two hours’ journey by boat from Marudi where the nearest fire station is situated.

2. Rumah Mawang Takan, Tatau (Jan 25)

A 21-door longhouse was engulfed in flames in Tatau on a late Thursday night. However, the fire and rescue department reportedly only received a distress call the next morning due to poor phone connectivity in the area.

3. Rumah Nyipak, Sebauh (Feb 4)

A Sunday night fire engulfed more than half of the 63-door longhouse at Rumah Nyipak in February.

In this case, the firefighters were able to save 27 units of the longhouse from being razed. Still, more than 250 people lost their homes that night.

4.Rumah King Brim Kartadem, Limbang (Mar 4)

Rumah King Brim Kartadem was one of many longhouses in rural Sarawak located too far from any fire station.

It took about four hours for personnel from the Limbang fire station to reach the scene when fire razed the seven-door longhouse. In the end, 27 victims were left homeless when their entire longhouse was completely destroyed.

5.Long Peluan, Ulu Baram (Apr 5)

A midnight fire destroyed a 19-door Kelabit longhouse block reportedly in just 15 minutes. The incident left 19 families homeless with nothing but their clothes on. The second block of the longhouse with 12 families was unaffected by the fire.

6.Rumah Museh, Pantu (Aug 19)

About 40 residents lost their homes to an afternoon fire on Aug 19. The fire gutted a 20-door Rumah Museh in Sri Aman. Only the kitchen section of two units were undisturbed while the rest of the longhouse was razed to the ground.

7.Rumah Sengalang, Tatau (Aug 27)

Luckily there were no injuries when a fire razed the 12-door longhouse in Jalan Seliliut Tatau-Bintulu. According to a statement by the Fire and Rescue Department, the firemen used water from the fire engines as well as from Sungai Selitut to take out the flame. Regardless, about 65 people lost their homes in the early morning fire.

7. Rumah Augustine Sait, Sri Aman (Sept 14)

This 24-door longhouse was reduced to ashes leaving 50 residents homeless. Thankfully, there were no reports of injuries or casualties.

8. Rumah Patrick Kebing, Tubau (Sept 12)

Two families lost their homes in a fire that burnt a five-door longhouse in Tubau, about an hour from Bintulu. Fortunately, there were no casualties in the incident.

9. Rumah Dagom Sanggai, Song (Sept 25)

Located at Nanga Makut in Sungai Katibas, Rumah Dagom Sanggai was one of the longhouses which still retained its traditional structure. A fire broke out at about 8am, razing the longhouse to the ground. The incident left almost 300 residents homeless.

10.Rumah Bada, Song (Sept 29)

Less than a week after fire in Rumah Dagom Sanggai, another longhouse in Song district went up in smoke. The 16-door Rumah Bada was completely destroyed in a fire happened around 6am.

Watch the video of Uma Bakung after fire on Nov 19, 2018 at 12.30pm:

 

Various efforts by the Fire and Rescue Department and corporations have been carried out to prevent or minimise fire damage which include training longhouse chiefs in fire safety. But with challenges in water supply, cell phone service and logistics for many rural and remote communities is it enough?

Read about how a longhouse was rebuilt after being razed to the ground:

The soul of a community: How a young architect helped resurrect a village longhouse in Borneo

5 interesting legends from Central Borneo recorded by Carl Sofus Lumholtz

Carl Sofus Lumholtz (1851-1922) was a Norwegian explorer and ethnographer. His best known works were publications on indigenous cultures of Australia and Mexico.

In 1913, Lumholtz made his way to Dutch Borneo, which is the current day Kalimantan. He spent roughly four years exploring the jungle and mingling with the Kayans, Kenyahs, Saputans, Bukits, Punans and many other Dayak tribes.

He died in New York while seeking treatment for tuberculosis in 1922. Lumholtz’s death was untimely as he was planning to write more about Borneo.

The only published record about Lumholtz’s journey in Borneo was a book called Through Central Borneo.

In the books, he wrote about the Borneo climate and ecosystem as well his adventure passing through Banjaramasin, Kayan and Mahakam rivers.

Published originally in Dutch on the year he died, the book also featured at least 23 legends particularly of the Dayak people.

Here at KajoMag, we narrowed down it to five interesting legends from Kalimantan recorded by Lumholtz:

1.The legend of patin fish

This legend came from Katingan regency, Indonesia.

There was a Dayak who went out fishing and caught a patin fish.

He left the fish in his prahu (boat) and asked his wife to fetch it. His wife was shocked to see that the fish had turned into a baby girl.

The couple decided to raise the girl as their own. Years later, the girl grew up and married. However, she first warned her husband that as long as they were married he was never to eat patin.

One day, the husband saw another man catching patin. He had a sudden craving for the fish and the man gave him some to take home.

The husband then took the fish and cooked it. When he was about to eat it, his wife walked in on him (talk about the perfect timing).

Sadly, the wife asked “Why did you eat the patin? You must not love me.” It seems that guilt trips don’t work on the husband as he insisted on having the fish and even fed it to the children.

Then the wife dropped the bomb on the husband telling that she was, in fact, a patin fish, telling him of her real origins. Because the husband ate the patin fish, she then turned back into one and left him.

To add some swagger to her exit (or maybe it was self-preservation), she also cursed her family on her way out, telling them that they will get sick if they ever eat a patin again.

2.The legend of burung punai
5 interesting legends from Central Borneo recorded by Carl Sofus Lumholtz
A view of Kapuas river, Kalimantan in Indonesia.

If somebody tells you not to eat something, the best thing to do is to listen and take heed.

The legend of burung punai or green pigeon (Treron spp.) comes from the Kahayan tribe of Kapuas river.

Long time ago, there was a man who tried to catch a green pigeon using a stick with glue on its end.

After several miserable attempts, he finally caught one. Suddenly, the bird turned into a woman. The man took the woman home and made her his wife. She agreed to marrying him, but made him promise not to eat a green pigeon ever again.

The couple had many children together. One day, he visited his friend’s house. There, they served green pigeon meat. The husband took some but when he returned home somehow the wife found out.

Like the legend of the patin fish, the wife turned back into a bird. Since then, her descendants kept the promise and never ate the bird.

 

3.The Dysfunctional Ghost Couple

Here is a ghost story of the Saputan tribe. There was a woman named Inu Songbakim and her husband Monjang Dahonghavon.

One day the man went out to cut some wood but accidentally hurt himself with an axe. Sadly, the man died. His parents took his body and restored his life.

How did they do that? Apparently, the man and his parents are ghosts or Lumholtz called them “antohs”.

Monjang Dahonghavon who was just risen from the dead, blamed Inu Songbakim for his demise for some unknown reason. He took a parang and tried to kill his wife but she was strong and able to fight him off.

In the midst of the fight, her parents were killed instead. Enraged, the wife killed his parents out of vengeance.

Monjang Dahonghavon left Inu Songbakim to look for another wife. But none were as strong or as good looking as his wife.

He returned to Inu Songbakim trying to mend their marriage. The wife also wanted to work things out but she put up a condition first. Monjang Dahonghavon first must restore her dead parents to life.

He answered, “I will do that if you first restore my parents to life.” Obviously they were both “antohs”.

The dead parents rose from the dead and they all lived happily ever after.

4. The disturbing love of an orangutan
5 interesting legends from Central Borneo recorded by Carl Sofus Lumholtz
A female orangutan enjoying her banana while hanging from a tree at Semenggoh Nature Reserve.

Lumholtz recorded this particular legend when he stayed at the the upper Kahayan river at Central Kalimantan.

There was a grieving man who just lost his wife and children.

He was devastated over his family’s deaths that he went far into the forest. Feeling exhausted, he took a nap underneath a tree. A female orangutan saw him and carried him up on her nest far up on a tree.

Imagine his surprise when he woke up to find out he was high up on a tree unable to come down.

So he decided to stay on that tree. Everyday the orangutan brought fruits and occasionally rice stolen from people’s homes for him.

After a few days, the orangutan tried to make her moves on him but the man declined. The animal was angry that it bit him on his shoulder. Unwillingly, the man surrendered.

He stayed on the tree for quite some time afraid for his life. In due time, a male child was born who was a human but covered with long hair.

One day while the orangutan was away looking for food, the man saw a ship at the coast putting out a boat for hauling water from the river nearby.

The man put his clothes together into a rope and began making a descent from the tree. The rope was not long enough but he still managed to jump into the river. Then he swam his way to the boat which took him to the ship.

When the orangutan did not find the man at their nest, she was furious. She saw the ship from a distance and tried to swim toward it but failed. The orangutan returned to her nest, took their son and tore him in half.

5.The otter that demands compensation

Here is another legend from the Saputan tribe.

There was a beautiful lady named Ohing Blibiching. Many men tried to court her but her eyes were set on Anyang Mokathimman because he was strong, skilful in catching animals and brave in headhunting.

Eventually they got married and lived together. One day, Anyang told Ohing he wanted to go away and hunt for heads. As a dutiful wife, she gave her consent, telling him to take as many men as possible.

With him out hunting, she continued to do her housework, doing laundry and catching fish for dinner. While she was husking paddy, a common hill myna bird (burung tiong) saw her and was enraptured by Ohing’s beauty.

The bird flew from tree to tree trying to catch a glimpse of Ohing. While it was jumping from branch to branch, a dead one broke and fell down. The fallen dead branch wounded a baby otter.

The mother otter was furious, she demanded an compensation from the bird. The bird told her, if she want any compensation, ask it from the woman.

The woman said she didn’t ask for the bird to look at her and told them they would settle the case tomorrow.

Tomorrow came, again the otter wanted some damages from the bird. Yet again, the bird insisted the the woman should pay.

While they were arguing, Anyang came home bringing with him prisoners and heads. Ohing complained to her husband about the two animals.

Anyang then settled it by giving the bird some fruits to eat and the otter some fish. They were both satisfied.

Then the couple proceeded to join the rest of villagers celebrating the success of a headhunting trip.

The Kayan man who danced so excitedly that he cut a head off while dancing

The first Ranee of Sarawak, Margaret Brooke showed great fascination towards Sarawakians in her book My Life in Sarawak.

She wrote about the people she met, stories she heard and some amusing encounters.

Perhaps the most amusing one was when a Kayan man performed in Bintulu in front of Margaret and her husband, Charles.

When it comes to dancing, the Kayan people have different kinds of dances to suit various purposes. The datud julud, or as some call it, the hornbill dance is a type of dance performed by women. They also have ngayo, a type of dance performed after a successful headhunting trip. A Kayan man usually performs the kajer lake’, a warrior dance which must be carried out with solemnity and complete seriousness.

A kajer lake’ would not be complete without a parang (a type of machete) and a shield.

A night at Fort Keppel

During their visit in Bintulu, Charles and Margaret along with their entourage stayed at Fort Keppel (which was bombed into inexistence in World War II).

There, they were visited by the natives who came from the far interior, including a group of Kayans.

The locals performed dances for the couple, entertaining them through the night.

Among the performers was a Kayan man, whom the Ranee described as a ‘small, rather plump individual’ who was ushered in, brandishing his parang.

According to the Ranee, at first he crouched down like an animated frog. Then he started to dance, jumping and spinning around on one leg while screaming his war-cry.

The Kayan man moved in agility, rapidly swinging his parang. Margaret wrote, “Once or twice he came so near to where we were sitting that I fancied the blade caused a draught over my head.”

Suddenly, three of his fellow Kayans sprang up and took him away, leaving his audience in puzzlement.

The Kayan man who danced too excitedly

Curious, the Rajah asked why the man had been taken away. Apparently, the Kayan man was a famous dancer from a longhouse outside the Rajah’s jurisdiction.

Back in his hometown, he once danced with so much excitement that he had actually swept the head off one of his audience members.

The three Kayan men who took him away halfway through his performance were there when the gruesome scene happened, so when they noticed the man was about to get carried away with his dance, they intervened quickly before anything irreversible happened.

Nonetheless, the evening ended very pleasantly according to the Ranee. “I thought a good deal about the little dancing man, and came to the conclusion that he must have been an artist in his way!”

Five Sarawak legends about people turning into stones

Petrification is found in many folklore and myths around the world. People are turned into stone for many reasons in these legends, but mostly as a punishment for their sins.

Here in Sarawak, there are five legends about people who were cursed and turned into stones:

1.Fairy Cave, Bau
Five Sarawak legends about people turning into stones
Fairy Cave, Bau.

The legend of Fairy Cave, Bau is quite popular among the locals. It tells of a poor boy who lived alone with his mother and is treated to a cruel trick by one of the villagers during one of their huge Gawai celebrations.

Infuriated, the mother plots her revenge against the whole village. Dressing a cat in a beautiful attire, she throws it into the middle of their Gawai celebration. The villagers laugh hysterically, bringing on a storm. The sky roars with thunder and blazes with lightning.

When the storm stops, it is discovered that all the villagers have turned into stone. These villagers are what make up the stalagmites and stalactites inside Fairy Cave.

2.The seven Seping longhouses that turned into stone
Five Sarawak legends about people turning into stones
Belaga town.

Legend has it that the Seping people slaughtered a dragon and ate it. As a result, their seven longhouses were turned into stone or swept away by flood.

Everybody was killed except for two siblings; a brother and a sister. They fled to Penyuan river, a tributary of the Belaga river.

The siblings grew up and (here it gets Game of Thrones-ish) eventually, they both marry each other and start a new Seping community.

The Seping people are believed to be the first tribe that settled around the Belaga river.

3.The legend of Ikan Pasit
Five Sarawak legends about people turning into stones
The cursed village of Marup was believed to be located not far from Lubok Antu.

This legend was found in My Life in Sarawak by Margaret Brooke, the first Ranee of Sarawak.

A long time ago, there was a village called Marup. One day there was a girl who went fishing and caught what the locals called ‘ikan pasit’. As she was preparing the fish, one of them jumped up and touched her breast.

“What are you doing? Do you imagine that you are my husband?” she said, laughing at her own joke.

The people who were there also laughed and those who heard the commotion came over and also laughed. Suddenly, the sky turned grey and a mighty wind blew accompanied by flashes of lightning.

Then a hail-storm began. Hail stones fell down non-stop and hitting everybody even their houses, turning them into stone.

Meanwhile, the girl who made fun of the ikan pasit was only partly petrified. Her head and neck were unchanged while the remaining part of her body was turned into stone.

Together with the rest of her village, the whole longhouse and its residents fell into the river. Sadly for the girl, she lived many years with a living head and stone as her body.

Many wanted to end her misery by striking her with a blade but nothing worked. Until one day, a man who heard her cries came. Like many who came before him, he tried to strike her head with an axe and a sword but neither worked.

Eventually he struck her with a spindle and her cries finally stopped while her head and neck slowly turned into stone. According to the Ranee, the group of rocks believed to be Marup village were not far from Lubok Antu.

4.The Sarawak version of Si Tanggang
Five Sarawak legends about people turning into stones
A bridge over Batang Lupar river.

Si Tanggang is a famous Southeast Asian folktale about an ungrateful son. It is about a poor boy who became a rich sailor and married a princess. Upon his return home, he was so ashamed of his poor origins and refused to recognise his elderly mother. So the mother cursed him, turning him and his ship into stone.

Margaret Brooke also recorded the Sarawak version of Si Tanggang in her book My Life in Sarawak.

The beginning of the legend is similar to Si Tanggang except it happened not far from the mouth of the Batang Lupar river. However, in this version the son came home unmarried and ashamed with his parents. He constantly berated his parents after his return.

“One day, after insulting them more than usual, a great storm arose, and father, mother, and son, together with the whole inhabitants of the village and their houses were tossed into the sea and turned into stone.”

5.The floating temple of Sebauh
Five Sarawak legends about people turning into stones
The Chinese temple of Sebauh.

If you have been to Sebauh town, then you have seen a Chinese temple right smack in the middle of Sebauh river.

There are different legends on how the island where the temple sits came about. Apparently, there was a group of sailors who anchored at Sebauh. The cook onboard made them linut or sago porridge known for its sticky texture.

The sailors played with the linut and teased each other. As you can expect from the other stories in this list, the sky suddenly turned dark and a storm thundered overhead.

Hail stones started to drop from the sky, turning everything the hail stones hit into rocks.

Hence, that was how the island of the floating temple in Sebauh was formed.

So the lesson here is that in Sarawak, you shouldn’t laugh at animals, eat a dragon or play with your food if you do not wish to be turned into stone.

Do you know about any other folktales about people being turned into stone in Sarawak? Let us know in the comment box!

What you need to know about Sarawakians favourite vegetable, midin

If the Malaysian state of Sarawak had to pick a national vegetable, that veg would definitely be midin. Although cassava leaves give a tight competition, this wild fern certainly takes the title.

In Sarawak, midin (Stenochlaena palustris) is that one vegetable you can find at a five-star hotel, a seafood restaurant in Kuching or a Kayan longhouse in rural Belaga.

As much as Sarawakians love to eat midin, we have not named any place after the fern.

However in the Philippines, there is a district called Diliman which is the Tagalog word for Stenochlaena palustris. It is located at the center of southern Quezon city.

In 2018, a wild rumour spread that Sarawak had one of the highest rates of stomach cancer due to eating midin or paku-pakis.

Thankfully, experts have debunked the rumour so Sarawakians can continue to enjoy this vegetable dish.

Here are 10 things you need to know about this wild vegetable, midin:

What you need to know about Sarawakians favourite vegetable, midin

1. You can find midin outside of Sarawak too!

While midin or lemidin grows wildly in Sarawak, it is also distributed naturally in South India through Southeast Asia up to Northern Australia and Polynesia.

In Sarawak, it grows in lowland areas at about 1,000m above sea level.

2. It is usually picked from the wild, not grown

You can find it thriving in forest, rubber estates, oil palm plantations and river banks.

Although it spreads across the ground, you can also find this fern up in the trees.

So far, there are no reports of cultivating the vegetable yet.

 

3. Shrimp paste and midin are a match made in heaven

Sarawakians’ favourite way to cook it is with belacan or shrimp paste. In India and Indonesia, the locals enjoy it with garlic.

One odd ingredient that goes well with this vegetable is a can of sardines in tomato sauce.

4. The nutritional value of lemidin

This fibrous vegetable is rich in antioxidants. It also contains potassium, phosphorus, iron as well as calcium, manganese, copper and zinc.

5. It is the original organic vegetable

Forget all the expensive ‘organic vegetables’ you find in one of those fancy supermarkets. Midin is the MVP of organic vegetables.

This is because this wild fern appears to be resistant to pests and disease. That is why you can see it grow with wild abandon even at the roadside without any proper care.

How Catholicism influenced the Kayan in Tubau to honour their dead

Under a temporary hut made of wooden sticks and canvas, some 80 people gathered together at Sungai Pesu cemetery, near Tubau to attend All Souls’ Day mass.

Celebrated annually on Nov 2, it is a day to commemorate the souls of all Christians who have died.

The small congregation came not only from the nearby longhouses but also all around Sarawak who came home purposely to observe All Souls’ Day at the cemetery.

Preceding the mass on muddy ground without any chairs, the priest Rev Fr John Chia reminded the congregation that it was their duty to pray for the dead.

He also pointed out the Catholic Church teaches that the purification of the souls in Purgatory can be hastened by the prayers of the faithful on earth.

After the mass ended, the congregation spread out to their respective loved one’s tombs to pray and clean the grave sites.

How Catholicism influenced the Kayan in Tubau to honour their dead
Some 80 Catholic faithfuls attended the All Souls’ Day mass in Sungai Pesu, Tubau.

Kayan’s burial ground of different faiths

How Catholicism influenced the Kayan in Tubau to honour their dead
The faithfuls coming together to pray under the temporary shelter.

Located about an hour and half from Bintulu, the Sungai (river) Pesu cemetery was one of the earliest final resting places for the Kayan settlers near Tubau river who migrated from Balui river.

They were believed to have moved to Tubau basin at the beginning of the 19th century in search of better farmland.

Reportedly, the first two longhouses who buried their loved ones at Sungai Pesu cemetery were from Uma Pako and Uma Awai.

After more than 150 years since the Kayan settled in Tubau, the cemetery now laid rest those who were practicing Adat Bungan (old Kayan religion), Borneo Evangelical Mission and Catholicism.

However, it was hard to know whose tomb was the oldest there because there was no such things tombstones back then.

The earliest Christian graves there date back to the 1970s while most are marked by old rotting crosses.

How Catholicism influenced the Kayan in Tubau to honour their dead
Some of the old ‘salong’.

Before Catholicism came

How Catholicism influenced the Kayan in Tubau to honour their dead
Hawing Igang

Before the Kayan communities embraced Christianity, the practice of honouring the dead was almost unheard of.

This was why most old burial grounds were not maintained or taken care of. They were not allowed to cut any trees or clear the grave site.

Even at Sungai Pesu cemetery, some old salong (burial hut) were in various states of dilapidation.

According to one of the nearby residents Hawing Igang, there were so many dos and the don’ts back in those days.

“If somebody died, they were not allowed to carry the body across the longhouse passing other amin (family’s home) as it was considered bringing bad luck to other residents.

“Back then, they purposely designed the longhouse to have loose flooring. So that if someone died, the family would open up the floor and carefully pass the body to people below to carry to the cemetery.”

During the recent All Souls’ day, a group of children were seen playing while their parents and grandparents reciting the Rosary prayers.

This scene was never seen before as children back in the days were to hide away in a room both during the wake and funeral.

Sungai Pesu cemetery back then was only accessible by the river. In the olden days whenever they passed by any cemetery, the parents would cover their children faces, forbidding them to look at the burial grounds.

All of these were done believing it would protect the children from any harm or misfortune.

How Catholicism influenced the Kayan in Tubau to honour their dead
All Souls’ Day allows the communities to honour their dead loved ones.

After Catholicism came

When the Kayan in Tubau started to embrace Catholicism in the 1960s, it brought many changes to local customs, particularly when it came to funeral rites or honouring the dead.

The dead were given Catholic burials and every year on All Souls’ Day, the communities gather together at cemeteries to pray for them.

Despite this, some of the elders still believe some of the old customs. Some of them were quick to scold if they saw the younger ones straying away to the old graves buried in Adat Bungan.

According to Hawing, it is hard to locate any of these old graves anyway. Most of them are covered in bushes and even secondary forests.

The practice of remembering the dead brought by Catholicism allow the communities to clean and maintain their ancestral burial grounds.

Some of them even replaced the old wooden crosses with proper tombstones in honour of their loved ones.

If it were not for Catholicism, most of the old burial grounds such as the one in Sungai Pesu could easily be forgotten, overgrown by bush and forest.

How Catholicism influenced the Kayan in Tubau to honour their dead
Most of the old burial grounds such as the one in Sungai Pesu could easily be forgotten, overgrown by bush and forest if it were not for Catholicism.

5 facts you need to know about red wine mee sua

Mee sua (also spelled misua, mee suah or miswa) is a type of noodle made from wheat flour. Originally from Fujian, China, this noodle is can now be found in Taiwan, Indonesia, Singapore, Vietnam and Thailand.

There are several ways to cook mee sua; you can fry it or cook it with sesame oil.

In the Malaysian state of Sarawak, the most popular (and iconic way) to cook it is with red wine.

Here are 5 interesting facts about red wine mee sua:

5 facts you need to know about red wine mee sua
A bowl of red wine mee sua.
1.Mee sua has long been associated with longevity in Chinese culture.

Regardless of how it is cooked, the noodle itself signifies long life in Chinese culture. It is usually served on birthday, a baby’s full moon celebration, wedding or Chinese New Year.

There are mothers who take it during their confinement period as well.

Nowadays, you can find this traditional dish at some local coffeeshops or food courts though we do not guarantee it will be as tasty as the home-cooked version.

2.The Fuzhou (Foochow) people who came up with red wine mee sua

The Fuzhou (more commonly spelled as Foochow here) in Malaysia are mainly found in Sarawak central region such as Sibu, Bintulu and Sarikei as well as Sitiawan, Perak.

These are the places you can surely find red wine mee sua being sold in common eateries.

However, the West Malaysian version of red wine mee sua is more reddish in colour with a thicker broth compared to the Sarawakian version.

Apart from kampua, kompia, and dian bian hu, red wine mee sua is one of the must-try if you are in Sibu.

3.Mee sua usually contains alkaline soda which prevent the noodles from breaking

To make your own hand-rolled mee sua, first of all is to mix wheat flour, rock salt and alkaline soda.

Later when you pull and roll the noodle, the alkaline soda will prevent the mee sua from breaking.

Then, cooking oil and sago flour are added into the mixture. Make the mixture into a dough before flattened and thinly cutting it into noodles. Lastly, dry the noodles under the hot sun before making a red wine mee sua.

4.Another key ingredient of this dish is the red wine itself

Although Chinese red wine is easily available at supermarkets or grocery shops, you can also make your own red wine at home.

Of course, it is more time-consuming (the fermentation takes about a month).

The main ingredients to make Chinese red wine are glutinous rice, water, red rice bran and yeast.

Your red wine mee sua will certainly taste better with good quality Chinese red wine.

5.A bowl of red wine mee sua is incomplete without egg and chicken

Even if you are cooking one whole chicken for your red wine mee sua, your dish for longevity is still incomplete without hard boiled eggs for each person feasting on your mee sua.

While the other ingredients for your mee sua are pretty basic such as sesame oil, ginger, mushroom, garlic, water and more Chinese red wine, the key to make the taste stronger is to let the dish sit for few minutes before serving.

How about trying these few recipes here, here, here and let us know how it goes?

The legend of Mount Santubong that you never heard of

Sarawakians for the most part have heard of how the legend of Mount Santubong is one of jealousy and rage between two celestial princesses Puteri Santubong and her sister Puteri Sejinjang.

However, there is another legend that circles around Mount Santubong in which many may have never heard of. The best part is, this legend is a love story.

A Haji and his moonshine

The first Ranee of Sarawak, Ranee Margaret published her bibliography entitled “My Life in Sarawak” in 1913.

In the book, she gave glimpses of her life as the consort to the second White Rajah of Sarawak, Charles Brooke.

The Ranee also shared stories and daily conversations she had with her local friends.

The Brookes had a bungalow at the foot of Mount Santubong to stay when they needed a change of air.

During one of her stays at Santubong, a Malay friend told the Ranee a love story of a Haji and the spirit of Santubong which she penned down in her book.

Legend has it there was a man named Hassan who lived in a house at the foot of Mount Santubong.

He was a religious man; he read the Quran daily, never missed his prayers and had done his pilgrimage to Mecca.

Occasionally, Hassan visited his siblings who were living in Kuching. Little that he knew, the Spirit of Santubong and also the daughter of the moon was watching him with admiration the whole time.

One day, the spirit flew down to Hassan’s house and they became friends. They eventually fell in love and married.

The spirit brought her husband to live with her in the other realm. They were living the happy-ending fairy tale life until the husband started to miss his family in Kuching.

This was what the man said to his wife in the Ranee’s account, “Delight of my life and light of my eyes, forgive me for what I am about to say. I want to go to Kuching to see my brothers and sisters, and to stay with them for a while.”

Reluctantly, the wife agreed. She sent her servants to send Hassan to Kuching but asking him to return in a month’s time.

The legend of Mount Santubong that you never heard of
Mount Santubong jungle.

The husband that had too much fun

When her husband was away, the spirit of Santubong sat on top of the mountain missing her husband.

Meanwhile, the Haji was happy reuniting with his family in Kuching. They had a feast for him and he was enjoying himself.

He was enjoying it too much that he forgot his wife for months (an action that would grant him a divorce in this modern day).

One morning after he was taking his bath at the riverbank, Hassan saw a great black cloud forming over the peak of the mountain.

He rushed to call his servant and made his way back home, only to find it empty and desolate.

Crushed and devastated, Hassan went back to Kuching longing for his wife. One evening, a man on a sampan passed Hassan while he was sitting by the river.

The man told him that his wife was seen on the top of Mount Sipang. Hassan then quickly climbed to the mountain peak only to find she was not there.

After that, he heard another rumour that his wife was seen on Mount Serapi, the highest peak of Matang range.

Again, the Spirit of Santubong was not there.

From there, Hassan sought his wife all over Borneo but he never saw her again. He returned to Kuching and died of a broken heart.

The legend of Mount Santubong that you never heard of
The view that greets you from the top of Mount Santubong.

The secrets of the Earth

The Ranee’s friend (whose name was not recorded) also said this to her, “If you like to go out by yourself, Rajah Ranee, and stand under those trees at midnight, you will hear voices of unknown people telling you the secrets of the earth.”

Margaret of course did not go out to do that but she did regret it. She wrote,

“I wish now I had gone out and listened, for I am foolish enough to believe the secrets told by those musical branches might have been worth listening to, but afraid of the night, of the solitude, and above all, of the criticisms of my European friends, I refrained. I have since come to the conclusion that I have lost a wonderful and beautiful experience which may never occur again.”

Perhaps it was the voices of unknown people who told the Ranee’s friend the story of Hassan and his wife-spirit.

How the tikung beekeeping tradition is supporting life for man and bee in Danau Sentarum

How the tikung beekeeping tradition is supporting life for man and bee in Danau Sentarum
A bottle of APDS (Association of Periaus of Danau Sentarum) honey.

Where the locals farm their own honey

How the tikung beekeeping tradition is supporting life for man and bee in Danau Sentarum
Honey coming in from different periau ready to be dehumidified and packaged at APDS.

At Danau Sentarum National Park, the local communities manage their honey production in groups called periau made up of traditional forest honey farmers.

Each periau belongs to a village, which will see their respective honey farmers collecting and harvesting their own honey from the tikung, an artificial branch the villagers of the national park use in their traditional honey farming.

Thanks to this traditional way of producing honey, the Board of Indonesian Organic Certification (BioCert) certified it organic in 2007.

There are at least 15 periau located in the area with the oldest group being periau Semangit.

After harvest, the honey will be sent to APDS (Association of Periaus of Danau Sentarum) located at Dusun Semangit (Semangit village).

From APDS, the honey is packaged and sent to Jakarta. According to APDS product manager Abang Muhammad Erwanto, APDS managed to export 7 tonnes of honey to Jakarta this year alone.

Even so, the association is still able to keep up to 3 tonnes for their own stock.

“This stock is for us to sell to any visitors who come to visit Danau Sentarum,” Erwanto said.

The income from the honey provides an alternative income for the these communities who rely heavily on their fishing industry.

How the tikung beekeeping tradition is supporting life for man and bee in Danau Sentarum
APDS office at Semangit village, West Kalimantan in Indonesia.
How the tikung beekeeping tradition is supporting life for man and bee in Danau Sentarum
The honey that comes in from the local villages is dehumidified for up to 48 hours before being packaged.

The legend behind the tikung method

How the tikung, or the rafter, method came about is an interesting story on its own. According to Erwanto, the tikung has been used by the local communities for generations.

“Once upon a time, flood hit our villages. Boats drifted away and one of the boats got stuck to a tree. As time passed, a colony of bees came and built their hives in that small boat.”

Inspired by this, the local Malay community of Danau Sentarum started to put up their own artificial branches which they called the tikung.

Tikung is usually made from tembesu (Fagraea fragrans) wood. It is cut into a board about 1.5m in length and hung at an angle from a tree. The bees will come and make their nests on the tikung when the trees begin to bloom. The size of the tikung allows the bees to make bigger hives.

Erwanto pointed out there are no specific kinds of tree to hang the tikung. As for the location of the trees, there is no preference either.

How the tikung beekeeping tradition is supporting life for man and bee in Danau Sentarum
Erwanto says the honey farming provides an extra income for the people of Danau Sentarum.

A song to call the bees

How the tikung beekeeping tradition is supporting life for man and bee in Danau Sentarum
Muhammad Wasir is one of the few who can sing the timang before a tikung is put up on the tree.

Interestingly, one of the most important parts of setting up a tikung requires some singing skill. Before a honey farmer climbs up a tree to hang a tikung, one of the villagers would sing a special song called timang.

Muhammad Wasir, 63, is one of the few who can chant the timang song. He remembers how as a young child he used to follow his grandparents to harvest honey. It was then that he first heard the song.

Wasir explained that they believed every tree had a ‘penunggu’ (spirit) who guarded the tree. By singing the timang, the farmers were asking permission from the penunggu to set up the tikung against the tree trunk.

They were also calling upon the bees, imploring them to set up their hives on the tikung and to call more of their friends to the tree.

He has taught his children the song, so he believes that the timang tradition will continue on.

Watch Wasir singing the timang song down below. Take note that every time he claps, those present during the setting up of the tikung also have to clap their hands too.

https://youtu.be/ZoEnEi0j1Qw

The importance of honey production to Danau Sentarum

The forest honey bee (Apis dorsata) is indirectly a bio-indicator of Danau Sentarum.

According to Erwanto, this is because the bees are sensitive to any changes of environmental factors such as temperature.

“If there is any forest fire, the bees will not return to make any hives the subsequent year. This happened once in 2005 when open burning took place near here.”

Erwanto explained that knowing the importance of the forest to these bees made the local communities more protective of the environment.

How the tikung beekeeping tradition is supporting life for man and bee in Danau Sentarum
A tikung hanging on a tree without its bee’s hive.

A partnership to make Heart of Borneo initiative successful

Located in West Kalimantan, Indonesia, Danau Sentarum National Park falls under the area of Heart of Borneo (HoB).
HoB is a conservation agreement initiated by WWF to protect a 220,000km2 forested region right in the middle of Borneo island.

As part as the HoB initiative, WWF-Indonesia has been supporting APDS through product marketing activities. WWF-Indonesia also been assisting APDS members in Internal Control System (ICS). This is to ensure the farmers maintain the hygiene of their products.

How the tikung beekeeping tradition is supporting life for man and bee in Danau Sentarum
APDS honey in stock at Semangit.