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How the world began according to Tuaran Dusun legend

Most cultures in the world have their own unique creation myths. It is a symbolic narrative of how the world began and how people first came to live in it.

In Malaysian Borneo state of Sabah, the Tuaran Dusun people have a unique legend on how the world began.

Ivar Evans recorded in his 1922 book Among Primitive Peoples in Borneo this creation myth after an interview with the headman of Timpalang, a Dusun from Tuaran, located along the west coast of Sabah.

Interestingly, the myth supports the long debated theory that life began at sea.

Kedharingan, Munsumundok and the spirit of smallpox

“At first there was a great stone in the middle of the sea. At that time there was no earth, only water. The rock was large and it opened its mouth, and out of it came a man and a woman.

“Then, they both looked around them but they could only see water. So the woman asked the man, ‘How can we walk for there is no land?'”

They came down from the rock and tried to walk on water. To their surprise, they could! But they returned to the rock and sat down to think.

Then, they decided to walk again. After walking on water for some time, they arrived at the house of Bisagit (the spirit of smallpox). They found out that Bisagit had made land but it was very far away.

According to Tuaran Dusun legend, the man and his wife were the chief gods named Kenharingan and Munsumondok. They asked for earth from Bisagit and he agreed.

The duo returned to their rock. There they pounded the rock together with the earth Bisagit gave them. From the mixture, it became land.

Then Kenharingan made the Dusun people while Munsumondok made the sky. As it was not good for men to walk in darkness, they both created the sun.

Munsumundok then said, “There is no light at night, let us make the moon.” Hence, they created not only the moons but also the seven stars (Pleiades) as well as the kukurian (constellations).

Here comes the unexpected twist of this Tuaran Dusun legend

The couple had a son and a daughter. Now Kenharingan’s people cried because there was no food.

“So Kenharingan and Munsumundok killed their girl child and cut it up, and from the different portions of its body grew all things good to eat: its head gave rise to the coconut, and you can see the marks of its eyes and mouth on the coconut till this day; from its arm bones arose sugarcane; its fingers bananas and its blood rise.”

All the animals also arose from pieces of the child.

After Kenharingan had made everything, he said: “Who is able to cast off his skin? If anyone can do so, he shall not die.”

The snake then said, “I can.” According to the legend, this is why the snake will not die unless killed by man.

Then Kenharingan placed the Dusuns in a basket to wash them in the river. However, one of the men fell out of the basket and drifted away by the river ended up at the sea. This man, according to legend, gave rise to the Bajaus. That is why the Bajau people live by the sea and are skillful with boats.

After Kenharingan had washed the Dusuns in the river, he performed a religious ceremony over them in his house.

But one of them left the house to the jungle before Kenharingan managed to do the ceremony. When he came back, he could not enter the house because he become a monkey. So the legend has it that this man was the father of the monkeys.

Understanding the creation myth of Tuaran Dusun

Mythologists have tried to categorise the different kinds of creation myths around the world.

Romanian historian Mircea Eliade came up with the most common classifications, namely ex nihilo, creation from chaos, world parent, earth-diver and emergence.

In this creation myth from the Tuaran Dusun people, it is a mixture of earth-diver and world parent.

Both Kenharingan and Munsumundok are the earth-divers in this myth where they are sent into the primal waters to find bits of sand or mud with which to build habitable land.

Earth-divers myths are also common in Native American folklore.

Meanwhile in world parent myth, creation itself comes out from dismembered parts of the body of the primeval being.

Most of these stories have the limbs, hair, blood, bones or organs of the primeval being are somehow cut to transform into sky, earth, animal or plant.

In this case is Kenharingan and Munsumundok’s daughter in which she gives her body to create other plants.

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)
pexels photo 279001

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

10 powerful quotes about native land rights from Bruno Manser’s Voices from The Rainforest

“Everyone of us has an inner voice. If you are a girl, you have the picture of a princess inside of you. If you are boy, you have the picture of a prince inside of you. May this book encourage you to follow your inner voice against all obstacles from the outside.”

Bruno Manser, Voices from The Rainforest (1992)

Bruno Manser wrote this in his book Voices from The Rainforest (1992) to introduce western readers to the life of a Penan in Sarawak. It was the only book he ever published before his mysterious disappearance in 2000.

Manser was a Swiss environmental activist, known for staying with the Penan in Sarawak. He lived with them from 1984 to 1990, learning their culture and language .

After he came out from the jungle in 1990, Manser actively voiced out against illegal logging and fighting for the rights of the Penan people.

He also founded an NGO called Bruno Manser Fonds in 1991.

Throughout his stay with the Penans, Manser kept diaries which also contained his drawings and descriptions of plants and animals.

Part of these illustrations were published in Voices from The Rainforest. In his books, he also collected testimonies from the Penans on their journey to defend their lands.

Here are ten powerful quotes by the Penan people about their native land from Manser’s Voices from The Rainforest:
1.Along Sega, from Ulu Limbang.

“Think about the trees. They did not create themselves, they don’t know how to talk. God (Balei Ngebutun, the creative spirit) created them. The earth, too, is created by God and doesn’t know how to communicate with humans. The animals are like that, too; they can talk to each other, but we don’t understand their speech. When a tree falls or is torn down by a bulldozer, its outflowing resin is its blood.

“The earth is like our mother, our father. If you from the government gives orders to the companies to invade our land, you might as well cut off our heads and our parents’ heads too. When the bulldozers tear open the earth, you can see her blood and her bones even though she can’t speak. Some company employees have fractured skulls and broken bones. Don’t you understand? It is the earth crying: ‘I don’t want to be killed.”

2.When asked why they refused to change their nomadic lifestyle, this was what Jugah Lesu from Long Ballau. According to Manser, Jugah was one of a handful Penan who spoke English fluently back then.

“Can you throw an ocean fish into a mountain river or a fish from the Ulu into the sea? They will surely die. Even though they are both fish, they have different lifestyles. We humans on earth are the same.”

He also added,

“We don’t know that (our land is government property). This land is our land, because we live on it. We roam through the forest for weeks on end without ever meeting the government. The further the company penetrates our land the emptier our bellies become. It is our bellies that make us stand up and say no to the timber companies’ destructive acts with one voice.”

3.Aiong Pada from Long Ballau

“My father is in the forest and so am I. No, building a house isn’t a project I want. The project I love is called sago palm, rattan, deer. My heart is happy in the ulu. There, I want to hear the voice of the argus pheasant, the deer and the hornbill.”

4.Berehem from Patik

“You in the town live off business, you are towkay or coolie. That’s why you ask others to work or work for others. But we are free people and live off our land. Our forest gives us life. If it gets destroyed, our customs die with it. As reward for suffering, God gives us paradise. First suffering, then reward. He doesn’t give it to idlers and lazybones.”

5.Pellutan from Ba Pulau

“In the old days, a shirt costs 50 cents. Today, it costs RM30. But our land provides us with food for free, and so, without a cent in our pocket, we have enough. Nobody tells us to sign anything or ask for the number on our identity card. What is it about the people in the town in their stores? Why do they have to install fans and air-conditioners in their apartments? They live in the heat because they have destroyed their forest. Here, under the big trees, is cool shadow. We don’t want to change places with them.”

6.Aji from Long Sembayang, Ulu Limbang

“Without our forest, we are like animals without bones, like a baby monkey fallen from its mother. Without our forest, we become orphans, and those who kill it and take away from us are like wicked step-parents to us.”

6.Uan Limun from Long Ballau

“What we need on our land are the sago palms and the rattans to weave our our mats, bags and carrying baskets, wood for blowpipes and tajem (dart poison), laue and daun (the leaves of the two dwarf palms) for our roof, pellaio (resins), ketipai, gerigit, jakan (wild species of rubber), bear and leopard… In the forest, we don’t need tinned sardine because we know how to find fish ourselves. But now, the fish in the river have disappeared, the deer have fled and rattan has become expensive.”

7.Ayat Lirong from Long Kevok

“In former times, one could hear the sound of the hornbills’ wings. Nowadays, you might as will forget about catching prey with the blowpipe or hearing your dogs rouse a deer or enjoying yourself in the clear of the river. Do we even have to tell you this? Can’t you see it yourself from the airplane? In the old days, the mountains were green, not red like now.

“ We trust and hope in God, that give us somebody who is like our father. If you wait too long, it will be too late for the lives of our crying children and wives!”

8.Saya Megut from Magoh

“We are tired of hearing bulldozers which are penetrating our land. Our land is no larger than the black edge of a finger nail. We have no other land. Come quickly! Come and see for yourselves. Be of strong heart. Success means preserving part of a primeval forest.”

9.Djauau Lat

“Our land means life. The forest gives us food and everything we need for our life.”

10.Lakei Petujek from Long Napir

“The jungle is our home and our house where all of us can find food. We need even the little trees- they are our arms and legs. When we hear the droning of a bulldozer, how can we help but be sad?”

How the story of SS Vyner Brooke will break your heart

SS Vyner Brooke started her service as the royal yacht of Sarawak. The Scottish-built steamship also worked as a merchant ship used between Singapore and Kuching.

However at the beginning of World War II, this ship owned by Sarawak Steamship Co Ltd, had a tragic ending.

Here are 5 things to know about SS Vyner Brooke:

1.She was named after the third White Rajah of Sarawak

The ship was named after Vyner Brooke. His wife Ranee Sylvia launched it on Nov 10, 1927 at Leith, north of the city of Edinburgh, Scotland.

Then the ship sailed from Leith for Singapore on Apr 17, 1928.

2.The interior of SS Vyner Brooke was clearly described in an issue of The Sarawak Gazette
SS Vyner Brooke
A screenshot of The Sarawak Gazette published on Nov 1, 1927.

On Nov 1, 1927, The Sarawak Gazette published an article on the launching of SS Vyner Brooke.

It described the specifications and interiors of the royal yacht.

The main deck had accommodation for crews as well as a cold store room designed for temperature -2 degree Celsius.

Meanwhile, the upper deck cabin could accommodate 44 first class passengers and a large saloon for dining. The saloon was ‘panelled to the full height with polished mahogany and is provided with twenty large windows of Laycock type’.

In fact, all furniture is of mahogany and the chairs came with leather seats.

For passengers who were looking for entertainment and exercise, there was a room for deck quoits and deck tennis.

As for safety, she was equipped with lifeboats, rafts and lifebelts enough for six hundred and fifty people.

3.She was requisitioned by the Britain’s Royal Navy as an armed trader

Before the war, she sailed the waters between Singapore and Kuching under the flag of the Sarawak Steamship Company. She usually carried about 12 passengers in addition to her 47 crew.

When the war broke out, SS Vyner Brooke was considered a militarily-useful vessel. So the British Royal Navy requisitioned it as an armed trader.

Now known as HMS Vyner Brooke, the ship was painted gray and armed with guns. The crew was made of members of Malay Royal Navy Reserve as well as survivors of HMS Prince of Wales and HMS Repulse.

Both HMS Prince of Wales and HMS Repulse were sunk by Japanese aircraft on Dec 10, 1941. The wrecks now rest near Kuantan, Pahang in the South China Sea.

4.SS Vyner Brooke was bombed by Japanese aircraft and sunk

Unfortunately, the former crew of HMS Prince of Wales and HMS Repulse could not survived a Japanese attack for the second time.

On the evening of Feb 12, 1942, HMS Vyner Brooke was one of the last ships carrying evacuees leaving Singapore.

This was right before Singapore fell into Japanese hands on Feb 15, 1942.

On top of her 47 crew, there were 181 passengers, including the last 65 nurses of the Australian Army Nursing Service in Singapore, wounded servicemen as well as civilian men, women and children.

In the late afternoon on Feb 13, she was attacked by a Japanese aircraft. Fortunately, there were no casualties. By sunset, she set her sail for Palembang passing through Bangka Straits.

The next day on Valentine’s day at about 2pm, HMS Vyner Brooke was attacked by several Japanese aircraft. This time she did not survive. Within 30 minutes, she rolled over and sunk bow first.

Altogether, it is believed that 44 ships were carrying evacuees from Singapore between Feb 12 to 14. All but four were bombed and sunk as they sailed through the Bangka Straits.

Thousands of people died before any of them could reach land.

5.Some of the survivors died during the Bangka Island Massacre

According to records, there were approximately 150 survivors washed up ashore at different parts of Bangka island, east of Sumatra.

Unfortunately, Japanese troops had already occupied the then Dutch East Indies island. On Radji beach of Bangka island, a group of survivors from HMS Vyner Brooke gathered together with survivors from other vessels bombings.

What happened to them after the sinking is now known as the Bangka Island Massacre.

At first, they tried to ask for help and food from the locals but were denied due to the locals’ fear of the Japanese.

One unnamed officer from HMS Vyner Brooke had an idea. Since they had no food, no help for the injured and no chance of rescue, they considered giving themselves up as prisoners of war (POWs).

The group agreed and the officer walked to Muntok to inform the Japanese that they surrendered.

While he was away, one of the nurses – Matron Irene Drummond – instructed a group of civilian women and children to walk toward Muntok.

Those who remained on Radji beach were 22 Australian nurses from HMS Vyner Brooke and the injured.

The Massacre and aftermath

Several hours later, the officer returned with about 20 Japanese soldiers (some records stated 15).

The nurses were confident that the Japanese would not hurt them as they wore their Red Cross armbands. By right, they were Non-combatants and therefore protected under the international treaties of the Geneva Convention.

However, the Japanese started to divide the survivors into three groups. The first two groups were the male survivors who were capable of walking.

The Japanese soldiers escorted the groups down to Radji Beach and around a headland, out of the nurses’ sight.

When they heard gunshots from a distance, the survivors knew that the Japanese were not accepting their surrender.

All 22 Australian nurses and one civilian woman were in the third group. They were instructed to walk into the sea until they were waist deep.

Knowing what would happen to them, Drummond reportedly called out, “Chin up girls. I’m proud of you and I love you all.” Then, the Japanese began to shoot them down.

A nurse, Vivian Bullwinkel was the only one who survived the shooting.

Of the 65 Australian nurses on board the HMS Vyner Brooke, 12 were killed during the air attack, 21 were shot dead at Radji Beach, and 32 became POWs. Eight of the nurses did not survive the internment.

Two of its crew were taken as POWs. Some of the non-European crew members who died on board of HMS Vyner Brooke were Ahmad Rashid, Awang Adam Awang Nong, Li Wong Chuan and Phiaw Chew Teck.

7 Sarawak firsts in transportation history

‘Sarawak First’ may have become the main theme for newly registered Gabungan Parti Sarawak (GPS), but when it comes to other firsts in Sarawak, here are some notable milestones in the region’s transportation history:

1.The first aeroplane to have landed in Sarawak

The first aeroplane which landed in the Land of the Hornbills was a sea plane. It landed on Oct 16, 1924 along the stretch of Sarawak river in front of Main Bazaar, Kuching.

1024px First aeroplane landed in Sarawak in 16 October 1924
The first aeroplane landed in Sarawak. Credits: Ho Ah Chon [Public domain], via Wikimedia Commons

Sarawak tried to launch its own government air service in 1929. They had two planes, namely the Royalist and Venus. Nonetheless, the venture did not last long.

The first land plane to touch down in Kuching on Sep 26, 1938. It landed on the then newly-built Kuching Landing Ground.

2.When Sarawak’s streets were first lit

Sarawak installed its first street lamps in 1906 in Kuching. However, there were no records of which specific areas where the street lamps were installed.

3.The first bullock carts

After the Brooke government imported Indian cattle, the number of bullock carts used to carry heavy loads started to increase in the 1870s.

4.The first form of vehicles for hire before taxis

The first few rickshaws were brought in 1895 from Singapore. Eventually the number of rickshaws began to increase, which prodded the government to introduce rickshaw stands just like taxi stands today.

They also imposed standard rates such as one mile costs 12 cents and 10 miles-journey costs a dollar.

Some of these stands were located at India Street, Gambier Road as well as at the end of Main Bazaar.

Ho Ah Chon wrote in Kuching in Pictures 1841-1991 that some of the wealthier people who lived in town kept private rickshaws for their own convenience.

He stated, “Those, with a tendency towards overweight often employed two pullers, because, at the best of times, going up or down a steep hill in a rickshaw could be dangerous, many people were decanted onto the road, sometimes with quite serious results, at the hill to Padungan, and on the bend of Reservoir Road.

5.The first car, bicycles, motorcycle in Sarawak

The manager of Borneo Company Limited J.M. Bryan brought in the first car to Kuching in 1917 (although some records stated 1907). It was a 10-12 HP Conventry Humber.

Meanwhile the third Rajah, Vyner Brooke brought the first motorcycle into the country. Another popular means of transportation was the bicycle which was first introduced in the 1900s.

6.The first railway service

The only type of transportation service that is not available now in Sarawak is train. But Sarawak once had a small railway line in Kuching.

It was about 10 miles long spanning from Kuching town to the 10th Mile. It provided both cargo and passenger service. The journey took about 15 minutes.

There were three engines in those days called Bulan (moon), Bintang (star) and Jean. Due to financial losses, the service was shut down in 1931.

During World War II, the Japanese took over the railway service. By 1947, the line was officially closed while the tracks were sold for scrap in 1959.

7.The first lorry in Sarawak

An unnamed local trader brought in a lorry back in 1912. Then, he made use of the 2-tonne lorry to give Sarawak’s first public bus service in the same year.

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.

St Anthony 4
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.

St Anthony 5
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.

St Anthony
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:
Sabah Museum 28
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.

Tajau 1
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.

Badau
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
Badau 4
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).

Badau 3
Welcome to Indonesia!

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.

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