Browse Tag

History - Page 31

A look into the past of the Sarawak Chinese at the Chinese History Museum

The Chinese History Museum is an unassuming building located at Kuching Waterfront. Built in 1912, it originally served as a courthouse for the Chinese community from 1912 to 1921.

This was where the Chinese community handled their disputes from marriages to divorces and even division of property.

The third White Rajah, Charles Vyner Brooke wanted the Chinese community to manage their own affairs and so Ong Tiang Swee was selected as the first chairman and assisted by six judges elected annually from the community.

Inspired by English colonial architecture, the museum was known as the Chinese Chamber of Commerce building.

In 1993, the building was reopened and is what we know today as the Chinese History Museum.

A relatively small building (the hall itself is 46 square feet), this museum gives valuable insight on the livelihoods and the economic and historical contributions of the Chinese community in Sarawak.

The Chinese History Museum exhibit

The start of the exhibition educates visitors on how the Chinese immigrated to Sarawak.

In fact, the first wave of Chinese immigrants who landed in Sarawak in the 15th century were mainly the Hakkas.

They first settled in Pontianak, Sambas, and Singkawang before migrating to what we know now as the Bau area.

Then, the second wave of Chinese immigrants landed in Kuching even before James Brooke’s arrival. They were the Teochews and the Hokkiens.

Apart from that, the exhibition highlights some of the pioneering community leaders including Liu Shan Bang, Ong Tiang Swee and Ong Ewe Hua.

There are other modern Chinese leaders featured as well such as former deputy chief minister George Chan and James Wong, who holds the record as the longest serving assemblyman in the history of Sarawak (he held the office for nearly 50 years).

Although the Chinese in Sarawak travelled thousands of miles away from mainland China hundreds of years ago, the communities here still retain most of their ancestral culture.

Other aspects of their culture that they brought include the Chinese musical instruments found in Sarawak.

The Chinese History Museum showcases a handful of musical instruments such as Liu Qin, Er Hu, Yang Cin, Qin Qin and many more.

Other interesting exhibits found were an intricate ceramic lunch box and a pillow for smoking opium.

Some room for improvement…

Sadly, there were some disappointing aspects when KajoMag visited the museum in April 2018.

For starters, some of the lights were not working at all and some light bulbs were flickering, exuding that haunted house feel.

Most of the audio interactive systems like the sounds of the various musical instruments and dialects were not working, and some of the exhibits were dusty and not properly described.

Given the strategic location at Kuching waterfront which is a popular tourist attraction, a little bit of more care and attention could go a long way for this small yet important museum.

Read more:

A visit to Fort Hose, Marudi, Sarawak

A walk through history at Fort Sylvia, Kapit

Crocodile Effigies Part 2: The Ulung Buayeh Ceremony

Our story on Crocodile Effigies is a two-parter. To learn about the significance of crocodile effigies in the Iban mali umai ritual, click here: Crocodile Effigies Part 1: The Iban mali umai ritual

Reptiles, from the smallest little cicak to the most fearsome Bujang Senang, have always provoked varying degrees of fear and awe. The crocodile, in particular, has played a key role in riverine cultures around the world, from the crocodile-headed god Sobek in Ancient Egypt to modern day Goa where it is still worshipped in a ritual called mannge thapnee.

In Sarawak, earthen crocodile effigies were a tradition among the local communities, most notably the Iban and the Lun Bawang although their purposes differ from each other.

While the Iban community used baya tanah (mud crocodile effigies) to protect their crops from pests, the Lun Bawang community moulded the effigies – ulung buayeh – to celebrate successful head hunting trips.

A pair of male and female crocodile effigies at Fort Alice
A pair of male and female crocodile effigies at Fort Alice.

The Crocodile as a mark of heroism

Even though headhunting is typically associated with the Iban community, it was also common among the Lun Bawangs during the pre-Brooke era.

Crocodiles effigies were made to celebrate and publicise a warrior’s heroic feat during his headhunting expedition which was significant for both the upper classes and the common classes in the Lun Bawang community.

In the old days, the Lun Bawang community was segregated into three main classes – lun ngimet or nguyut bawang (leaders), lun do (commoners) and demulun (slaves).

As the statuses of leaders were hereditary, commoners had to elevate their social status by excelling in the battlefield to attain the lun mebala (renowned person) or lun mesangit (fierce warriors) labels.

After a successful expedition, the warrior would hold a ‘nuwi ulung buayeh’ ceremony (literally translated as erect the crocodile pole ceremony). The crocodile effigy was said to represent their strong and fearsome enemies.

During this time also, crocodile effigies were constructed from mud and pebbles were used as its scales and eyes. After ceramics were available, they were used instead.

Each guest would then be given tebukeh or rattan string tied with knots as a time piece.

The warrior would also cut notches from the tail end of the effigy, each notch representing every head he had taken during the head hunting trip. While doing this he will boast loudly about the details of each deed in an act called tengadan.

He would then cradle the latest trophy wrapped in leaves and lead an ukui and siga procession (name praising) around the effigy. Other men who had similarly proven themselves in previous raids would follow behind.

The men would encircle the effigy and ritually slash, spear or shoot at the effigy, affirming their prowess and bravery over a fierce and strong foe which they had defeated.

Among the highlights of the ceremony is when the warrior ‘slays’ the crocodile effigy with his blade.

During the ceremony, food and drink is served liberally to everyone, although women and children are not allowed to directly participate in the ceremony, but witness it from a distance.

As head hunting was officially banned during the Brooke administration, the practice ceased.

The rapid conversion of the Lun Bawang to Christianity also led the community to abandon the old tradition.

Crocodile effigies in other cultures

Besides publicising a warrior’s successful expedition, it is believed crocodile effigies were also used in peace agreements and acts of reconciliation between two factions.

These kinds of effigies can be found at Pa’ Berayong and Kampong Lebor, Jalan Gedong in Serian.

The Kampong Lebor crocodile effigy was made during the pre-Brooke era as a peace agreement between the native Remuns and the Brunei sultan.

It was said that a representative of the Brunei sultan was killed during an intense negotiation with the Remuns. Later, an agreement was reached and a mud effigy was made to acknowledge that peace agreement.

What makes this interesting from an archaeological point of view is that some of the soil that forms part of the effigy’s head was said to be taken from the sultan’s astana.

Meanwhile, for Kampong Tang Itong and Pa’ Gaya of the Lawas District, the effigies were said to be made as land boundary markers.

Crocodile Effigies Today

While the construction of crocodile effigies were closely associated with headhunting, presently it is mostly performed in opening ceremonies of important festivals.

Honoured guests are supposed to place a blade on the neck of the crocodile to symbolise head cutting, in the same way we cut ribbons today.

 

 

10 iconic dogs you should know in the year of the Dog

The Dog is the animal zodiac for this year’s Chinese lunar calendar.

What better way to celebrate the year of man’s best friend other than to remember these 10 iconic dogs around the world!

1. The symbolic dog for loyalty – Hachiko (Japan)

Besides his famous bronze statue outside Shibuya station, you can visit his actual remains at the National Museum of Nature and Science in Tokyo where he is stuffed and mounted.
Besides his famous bronze statue outside Shibuya station, you can visit his actual remains at the National Museum of Nature and Science in Tokyo where he has been stuffed and mounted.

Hachiko is perhaps the world’s most famous dog known for his loyalty.

Born on Nov 10, 1923, Hachiko was an Akita dog owned by a university professor named Hidesaburo Ueno.

Hachiko used to wait for Ueno at Shibuya station everyday. When his master died in May 1925, the dog continued to wait at the train station until his own death nine years later from terminal cancer and filaria infection.

Hachiko was buried beside Ueno in Aoyama Cemetery, Tokyo.

He continues to be remembered in popular culture with statues, books and movies including an American version starring actor Richard Gere called Hachi: A Dog’s Tale.

2. The faithful dog of Tolyatti – Kostya (Russia)

A German Shepherd was riding the South Highway in Russia with his human parents when their car crashed.

His human mum died at the scene and human dad a few hours later. He was the sole survivor.

He stayed at the site of the crash for the next seven years watching passing cars.

Nobody knew his name so people began calling him Kostya or “Faithful”.

Residents of the nearby city Tolyatti tried to adopt him but he only accepted food, always returning to his waiting place.

In 2012, Kostya was found dead in the woods, most probably due to natural causes.

Saddened by his demise, the people of Tolyatti constructed a bronze statue of Kostya.

The statue was officially unveiled on June 1, 2003 which also happened to be the 266th anniversary of the founding of Tolyatti.

3. The famous dog of Krakow – Dzok (Poland)

In 1990, Dzok (pronounced ‘Jock’) was out with his master when the elderly man had a heart attack at the Rondo Grunwaldzkie roundabout.

When the ambulance picked up his owner, the mix-breed dog ended up being left behind. While the man died en route to the hospital, Dzok continued to wait for his owner at that roundabout  a year later.

An old lady – and her dog – later adopted him and he enjoyed the warmth of a home again.

Sounds like a happy ending right? Wrong!

The old woman died six years after Dzok was adopted. He was taken to a shelter which he then escaped and was killed by a train.

People remembered his story and a statue was built in remembrance of his unwavering loyalty and dedicated to homeless animals.

You can visit Dzok’s sculpture made by famous Polish sculptor Bronislaw Chromy in Krakow.

4. The brave dog who worked at Ground Zero, New York (US)

ground-zero-81886_960_720
Bretagne and her trainer Denise Corliss’ first assignment as rescue team was at Ground Zero, New York. Credit: Pixabay.

When Bretagne and her trainer Denise Corliss were assigned to Ground Zero after the 9/11 attacks, it was her first assignment as a rescue dog.

Later, she joined rescue efforts after Hurricanes Katrina and Ivan.

Bretagne retired from rescue mission at the age of 9 in 2008 but that did not stop her from serving. She served as a reading dog in a elementary school.

When she was euthanised on June 7, 2016 after suffering from kidney failure, she was the last surviving dog from 9/11.

5.The loyal dog who is now sitting on what used to be a drinking fountain – Bobby (Scotland)

 Greyfriars Bobby
Greyfriars Bobby statue in Scotland. Credit: Pixabay.

Greyfriars Bobby was the Hachiko of the 19th century.

He spent 14 years guarding his owner’s grave at Greyfriars Kirkyard until he died on Jan 15, 1872.

There were various versions of his origin but he famously belonged to John Gray, a nightwatchman for the Edinburgh City Police.

In 1873, an English philanthropist so intrigued by the story commissioned a drinking fountain topped with Bobby’s statue.

The Greyfriars Bobby Fountain used to be a water fountain for both humans and dogs until the water supply was cut off in 1975.

6.The dog who jumped into fire for his master – Waghya (India)

Waghya belonged to Chhatrapati Shivaji Maharaj, the founder of India’s Maratha Empire.

When Shivaji died in 1680, he was given a Hindu funeral. Legend says Waghya was so sad over his owner’s passing, he leaped onto the burning pyre.

Waghya’s statue at Raigad Fort in Maharashtra, next to Shivaji’s memorial was a subject of political protest in 2012.

Sambhaji Brigade, an extremist political wing removed the statue, claiming the dog was a fiction.

Fortunately, the statue has been reinstated by the Archaelogical Survey of India.

7.The dog who stayed by his master’s dead body – Ruswarp (England)

Even when grief strikes, how long would you stay next to your loved one’s body?

This Border Collie stayed with the body of his master for 11 weeks in dead winter.

Ruswarp was accompanying his master Graham Nuttall for a walk in Llandrindod Wells, Powys on Jan 20, 1990. When they failed to return, the authorities called for a search and rescue mission for Nuttall.

A hiker found Nuttall’s body on Apr 7 by a mountain stream. Ruswarp was nearby in such a weak state that he had to be carried off the mountain.

Ruswarp died shortly after attending Nuttall’s funeral.

8.The wrongful death of Gelert (Wales)

Legend has it Gelert was a dog belonged to Llywelyn the Great, Prince of Gwynedd, one of the successor states to the Roman empire.

Llwelyn returned from hunting to find his baby missing and Gelert with a blood-smeared mouth.

He immediately assumed the dog had killed his child so he drew his sword and killed Gelert.

Suddenly, he heard a baby cry. Llwelyn found his child unharmed under the cradle, next to a dead wolf.

He then realised Gelert had killed the wolf in order to protect the child. Regretful and filled with remorse, Llwelyn buried the dog.

Gelert was famously associated with the village of Beddgelert ( which means Gelert’s Grave) in Wales.

There is a grave believed to be where the dog was buried with two slate memorials written in Welsh and English at the village.

However, now it is widely accepted that the village took its name from a saint named Celert, not the dog.

And the supposed grave? It is believed a hotel owner named David Prichard in the late 18th century connected the legend to boost tourism in his village. Talk about mad marketing skills!

9.The dog who who accompanied his master through sickness and health – Canelo (Spain)

Canelo was the constant companion of an old man who was suffering from kidney complications. Once a week, Canelo and his master would walk together to Puerta del Mar Hospital for his master’s dialysis treatments.

Since the hospital did not allow animals inside, Canelo would faithfully wait for his master at the door.

Sometime in 1990, however, Canelo’s owner did not come back out of those hospital doors. He passed away during his treatment.

Nonetheless, Canelo continued to wait for 12 long years until he was killed by a car outside the hospital on December 9, 2002.

The city of Cadiz was so moved by Canelo’s steadfastedness that they named an alley after him and put up a plaque in his memory.

10. The dog who lost his life after a fight with a cat – Islay (Australia)

Islay was owned by one of the most famous and powerful women in history – Queen Victoria.

Not much is known about his life except that he was a Skye terrier and was the queen’s favorite dog for five years before his tragic and unexpected death after fighting with a cat.

What makes him iconic, however,  is his life after death.

In Sydney, there is a sculpture of Islay next to Queen Victoria’s statue outside Queen Victoria Building, George St, Sydney.

Islay is sculpted begging above a wishing well set up for donations on behalf of the Royal Institute for Deaf and Blind Children.

Sculptor Justin Robson modelled it after the queen’s sketch in 1843.

There is a recording played intermittently from hidden loudspeakers saying “Because of the many good deeds I’ve done for deaf and blind children, I have been given the power of speech.”

And of course, the recording concludes with two barks.

Crocodile Effigies Part 1: The Iban Mali Umai Ritual

In days gone by, Ibans carried out rituals and festivals for all occasions. From celebrating the birth of a new baby to warding off bad omens, pest control was no exception.

While some traditions are still practiced today – like the meri anak mandi ritual where a new baby is given a traditional baptism in the river – the mali umai , ngemali umai or nambai umai ritual which sees crocodile effigies being made to ward off pests is rarely done today.

As of 2014, the Sarawak Museum Department has recorded about 40 sites with confirmed effigies built by the Iban community throughout Sarawak. Some of these effigies can be dated back to 100 years.

Among them, 19 can be found in Kuching, Samarahan, Sri Aman and Betong division, while seven can be found in Sibu and Mukah division, three in Sarikei division, and six in Kanowit district.

Presently, there is one at Fort Alice in Simanggang, otherwise known as Sri Aman.

Living next door to Alice

The fort was refurbished in 2015 and turned into a heritage museum
The fort was refurbished in 2015 and turned into a heritage museum.

Fort Alice was named after the second Ranee of Sarawak, Margaret Alice Lili de Windt. Until 2015, it was an abandoned building until it was refurbished and reconstructed into a heritage museum under the Sarawak Museum Department.

The 153-year-old building was built following the victory of Charles Brooke, the second White Rajah of Sarawak, over Rentap, an Iban chieftain. It functioned to control the activities of the Iban from the Saribas area.

While the newly renovated building itself is worth visiting, the earthen crocodile effigies (baya tanah) located outside the compound at the foot of the building also deserves equal attention for their fascinating history and purpose.

A pair of male and female crocodile effigies at Fort Alice
The pair of male and female crocodile effigies at Fort Alice.

Traditional pest control

The effigies were typically made in pairs; one female and one male, the latter often slightly bigger than the former.

Sometimes, the pair would be accompanied with a smaller crocodile effigy, supposedly the baby crocodile.

As part of a hill paddy planting ritual, it is used as an ‘agent’ to get rid of paddy pests such as grasshoppers, locusts, sparrows, rats and monkeys during the weed clearing season (mantun) before the paddy began to bear grain.

According to an entry called “Mali Umai Iban” in the Sarawak Museum Journal vol I.XX, a path would be cleared from the crocodile snouts to the edge of the intended paddy farm after the ritual so that the crocodile spirit wouldn’t get lost.

Typically 2 to 3 metres in length and 0.4 to 0.8 metres in width, most of the effigies face a water source, such as a river or stream.

Only a few face inland. Those that do are in Simanggang, where the effigies face the paddy farm or the setting sun.

Ceramic cups used as the eyes of the crocodile effigies
Ceramic cups used as the eyes of the crocodile effigies

The earthen effigies would often be made on flat ground from the clay soil located at or around the chosen site.

The crocodiles would normally be made with outstretched limbs, forward-facing heads and slightly curved tails.

The ones at Fort Alice have porcelain cups and plates used as the eyes and scales of the crocodile.

Before the availability of porcelain dishware, pebbles were used instead. Besides porcelain, white glass marble or coins were also used.

Ceramic plates as scales
Ceramic plates as scales

Protection against the natural elements

Besides pest control, it was also said that the effigies were used in rituals to stop droughts, known as gawai minta ari.

Usually used in severe weather conditions, rituals were also conducted during torrential rain and flood, asking for dry weather.

The effigies were also used for a ritual called pelasi menoa, meaning to ward off bad omens and calamities.

With most Ibans being exposed to Christianity and the availability of pesticides, however, many have abandoned the practice.

Memperingati mangsa tawanan perang di Kundasang War Memorial

/

Dedicated to the lasting memory of the 641 British servicemen
Who died in terrible circumstances
In the Sandakan prisoner of war camp
On the death marches and at Ranau 1943-1945
They shall not weary them, nor the years condemn
At the going down of the sun and in the morning
We will remember them

Demikianlah ayat yang termaktub pada batu plak hitam dengan bendera United Kingdom di English Rose Garden, salah satu taman bunga yang terdapat di Kundasang War Memorial (Tugu Peringatan Kundasang).

Di sana terdapat juga taman-taman lain termasuklah Australian Garden, Borneo Garden dan Contemplation Garden.

Terletak di Kundasang, tugu tersebut memerlukan dua jam perjalanan menggunakan kereta dari ibu negeri Sabah, Kota Kinabalu.

Ia dibina untuk memperingati tentera Britain dan Australia yang terkorban di kem tahanan Sandakan dalam perjalanan ke Ranau.

Pada tahun 1942, seramai 2,400 tawanan perang dibawa dari Singapura sebagai buruh paksa untuk membina landasan kereta api di kem tahanan Sandakan.

Dari bulan Januari ke Ogos 1945, pada pengakhiran Perang Dunia Kedua, para tawanan perang dikerah untuk berjalan sepanjang 260 kilometer dari Sandakan ke Ranau.

Kebanyakan mereka dipercayai terkorban akibat serangan penyakit, kebuluran dan penderaan tentera Jepun.

Hanya 6 orang, kesemuanya warganegara Australia terselamat setelah mereka berjaya melarikan diri.

Penduduk tempatan turut membahayakan nyawa mereka dengan memberi makan dan menyorok tawanan sehingga berakhirnya Perang Dunia Kedua.

Dibina pada 1962, tugu tersebut juga memperingati pengorbanan dan kesengsaraan penduduk Sabah.

Ide untuk membina tugu tersebut datang daripada Major G.S. Carter, seorang warganegara New Zealand pada awal 1960s.

Ia kemudiannya dibina menggunakan dana dikumpul oleh penduduk tempatan dan asing di Sabah.

Malangnya, tugu tersebut telah terabai sehinggalah seorang lelaki Thailand Sevee Charuruks berjaya memulihnya pada tahun 2004.

Tugu tersebut sangat sesuai dibina di kaki Gunung Kinabalu kerana penduduk tempatan percaya awan-awan yang menyelaputi gunung tersebut melindungi roh-roh mereka yang telah meninggal dunia.

Surat-surat khabar mengenai perjalanan maut Sandakan (death march) tersebut turut dipamerkan.

Apabila memasuki kawasan tugu, para pengunjung akan memasuki Australian Garden dimana terletaknya bendera Australia dan plak berjudul ‘Kinabalu Kundasang War Memorial and Australia’.

Terdapat juga sebuah panel ditulis dalam bahasa Inggeris dan Melayu tentang sejarah sebalik tawanan perang di Sabah.

Sementara itu, Borneo Garden pula memperingati mangsa-mangsa peperangan di Sabah yang cuba menolong pihak tawanan namun terkorban.

Di Borneo Garden juga, terdapat pokok-pokok bunga yang boleh dijumpai di Sabah.

Manakala di Contemplation Garden, berdirinya panel-panel dibina pada tahun 2011 yang mempamerkan kesemua nama-nama mangsa peperangan tersebut.

Amat menyayat hati apabila melihat lebih 2000 nama yang terpampang sepatutnya diingati bukan sahaja sebagai mangsa tawanan perang, malah sebagai seorang sahabat, anak, bapa dan abang.

Yang lebih menyedihkan, sebanyak 38 nama tidak sepatutnya termaktub pada panel tersebut kerana mereka berjaya sampai ke Ranau walaupun dalam keadaan yang lemah.

Namun demikian, mereka telah ditembak mati oleh pihak Jepun kira-kira 12 hari selepas Jepun menyerah diri pada 15 Ogos, 1945.

A visit to Fort Hose, Marudi, Sarawak

A visit to Marudi, a quiet riverine town in northern Sarawak, would be incomplete without a visit to Fort Hose.

Located about 100km upriver from Kuala Baram, Marudi used to be the administrative centre of this area before Miri was founded.

Today it is the largest town in Baram district.

Fort Hose 1
Fort Hose, now known as Baram Regional Museum.

It all started in 1883 when the then-Sultan of Brunei, Sultan Abdul Momin ceded the Baram region to Charles Brooke, the second White Rajah.

The Baram region became the fourth division of Sarawak with Mamerto George Gueritz installed as its first Resident.

Whenever the Brooke administration attained an area to govern, the first thing it would do is build a fort.

Fort Hose 2
A detailed wooden carving decorating one of the wooden poles of Fort Hose’s gateway.
Fort Hose 3
The archway leading to the fort.
Fort Hose 4
Mannequins showing how it might look like to visit the resident at his office at Fort Hose during the Brooke administration.

Construction on the fort began in 1889 and were completed in 1901. The fort was named after Charles Hose, who was appointed as Resident of the Fourth Division in 1891.

The fort was built with durable belian hardwood on top of a hill overlooking the Baram river.

Two large cannons positioned at the front of the fort would protect the building against invaders.

Fort Hose was also used as an administration office and Resident’s house.

In 1899, the building became the site of a historical peacemaking ceremony that would end bloody ages-old wars among all the tribes in the Baram region.

Since then, various authorities have used Fort Hose over the years: the District Office, the Welfare Department, Immigration Department, Land and Survey Department and Information Department.

When the Japanese invaded Sarawak during World War II, they reportedly used it as a Kempeitai or Military Police Corps’ headquarters.

It was last used as a Community Development office of Penan Handicraft Exhibition centre.

On 24 Aug 1994, around midnight, Fort Hose was razed to the ground almost 100 years after it was built.

In 1995, the communities in and around the Baram area contributed Belian poles towards the fort’s reconstruction. It was then rebuilt according to its original dimensions and design.

It was officially renamed Baram Regional Museum on 25 May 1997 and declared open by former Sarawak Deputy Chief Minister Alfred Jabu Numpang.

Fort Hose 4
Traditional shields, wooden baskets used by the Orang Ulu communities.
Fort Hose 6
Some of the traditional music instruments used by the Orang Ulu communities on display inside the museum.
Fort Hose
A tribal mask usually used during an Orang Ulu ceremony.

Baram Regional Museum

Fort Hose
A view of the inside of the Baram Regional Museum.

At the museum, visitors can find a collection of photographs taken by Hose himself.

Most are portraits of the Orang Ulu taken in the early 20th century as well as aspects of their daily lives like salt processing.

Local textiles, beaded items, wood carvings and ceremonial items such as wooden masks used by the Orang Ulu communities of the region are also on display.

It also houses a 30-foot-long sape which made it to the Malaysian Guinness Book of Records for the being the biggest of its kind. Built in 2008, the lute-like musical instrument was made by sape makers Anyie Wan, Hillary Tawan Achai and Noel Along Anyie.

Although it is relatively smaller than other museums here in Sarawak, it offers a comprehensive guide to the history of Baram and its people.

It may be the only museum in Malaysia focusing mainly on the culture and history of Orang Ulu communities which include the Kayan, Kenyah, Penan and Kelabit.

Visitors can also take a walk in the park surrounding the fort as it offers an excellent view of the Baram River.

The museum is open Tuesdays to Fridays (9am-4.45pm), Saturdays and Sundays (10am-4pm). Admission is free.

Fort Hose
Fort Hose overlooks the mighty Baram river.
Fort Hose 9
There is a hanging bridge located right behind the fort.
Fort Hose 10
Take a walk at the park near the fort.
1 29 30 31