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Fighting for Japan: The Korean and Formosan soldiers during WWII

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When a soldier serves in a war for his country, it is out of patriotism. But what happens when soldiers fight in a war for a country that colonised them?

After World War II (WWII), many Korean and Taiwanese (Formosan) soldiers were convicted for war crimes alongside Japanese troops.

How did they end up fighting for a nation who conquered their home countries in the first place? Was it voluntary? What happen to them after the war has ended?

The recruitment of Taiwanese Imperial Japan Service

Taiwan and the Penghu Islands were under the Japanese empire between 1895 and 1945.

It started when China’s Qing dynasty ceded Taiwan province in the Treaty of Shimonoseki after Japanese victory in the First Sino-Japanese War.

At first under Japanese rule, the Taiwanese were not allowed to serve in combat and they were working mostly as translators for the Japanese army operating in China.

When the United States joined the war in 1942, Japan started to recruit Taiwanese in combat capacities.

Many Taiwanese joined the service for the sake of their families. Those who served were given extra food for their loved ones.

Meanwhile, the Republic of Formosa was a short-lived republic that existed in Taiwan from May 23 to Oct 21, 1895.

Even though the republic only lasted a few months, many Taiwanese who served during WWII were called Formosan soldiers.

Officially, they were Taiwanese Imperial Japan Servicemen referring to any Taiwanese person who served in the Imperial Japanese Army or Navy during WWII.

Overall, it is estimated a total of 207,182 Taiwanese served in the military of Imperial Japan in both the Second Sino-Japanese War and WWII.

Fighting for Japan: The Korean and Formosan soldiers during WWII
Taiwanese servicemen in the Imperial Japanese Army. Credits: Public Domain.

The recruitment of Korean Voluntary Unit

Meanwhile, Korea was officially under the Japanese empire when Japan formally annexed the Korean empire in 1910 in the Japan-Korea Treaty of 1910.

Starting from 1938, Japan started to enlist Koreans into the Japanese military as the first Korean Voluntary unit.

By 1944, all Korean males were drafted to either join the Imperial Japanese army or work in military-related industry.

According to Utsumi Aiko of Keisen University, many of these men feared they would be shipped to Japan as indentured servants if they did not join the army.

Others were perhaps attracted by the high pay rates offered, about 50 yen per month, an amount that was considered a large amount at that time.

Korean and Formosan soldiers as Prisoners-of-wars (POWs) camp guards

According to Yuki Tanaka in his book Hidden Horrors: Japanese War Crimes in World War II, after the Japanese army decided to employ Korean and Formosan soldiers as POW camp guards, they came up with a set of instructions.

Entitled “Outline for Dealing with POWs”, the instruction detailed two principal reasons for the use of non-Japanese guards in prison camps.

Yuki stated:

“One reason was to destroy the lingering sense of superiority attached to white people by many Asian societies that had been colonised and consequently to elevate the Japanese as ‘white substitutes’. By having Koreans and Formosans guard white prisoners under Japanese command, the Japanese military hoped that the old ‘pecking order’ would be reversed- that non-Japanese Asians would come to see whites as inferior, subjugated people and the Japanese as the ‘natural’ leaders of Asia. The other, more mundane purpose was to free up more Japanese men to be sent to the front line. On May 15, 1942, 10 days after the outline had been distributed, the recruitment of Korean and Formosan guards began.”

These non-Japanese soldiers were trained in Japanese and forbidden to use their native language. They were also given Japanese names.

The Formosan guards were sent mostly to Southeast Asia including Borneo while the Koreans were scattered around the world including the Central Pacific.

The cruelty of Korean and Formosan soldiers

POWs who survived the war claimed that the troops from Japan’s colonies such as Korea and Taiwan were the most vicious abusers of prisoners.

One of them, Arthur Lane told The Telegraph in 2014, “ The Japanese guards were bad, but the Koreans and the Formosans were the worst. These were men who the Japanese looked down on as colonials, so they needed to show they were as good as the Japanese. And they had no one else to take it out on other than us POWs.”

Lane was one of the 180,000 to 250,000 Allied POWs who was sent to work on the infamous Death Railway. In the end, about 102,000 Allied prisoners died.

In another example case of mistreatment of POWs by Korean guards took place in North Sumatra.

Around February 1945, there were 12 Korean guards assigned for approximately 1,500 t o 1,600 prisoners as they were tasked to build a military road.

While it was fortunate that there were no deaths reported during the construction, the guards frequently beat the prisoners who fell out of line to make them keep walking.

This is not the only example of Korean and Formosan soldier’s brutality. Survivors of Batu Lintang POWs camp as well as Sandakan POWs camp had all claimed Formosan soldiers were worse than the Japanese.

Justice Bert Rolling who represented the Netherlands at the Tokyo War Crimes Tribunal once stated, “Many of the commanders and guards in POW camps were Koreans and it is said that they were sometimes far more cruel than the Japanese.”

Explaining the cruelty of Korean and Formosan soldiers

So why were the Korean and Formosan soldiers cruel towards the POWs?

In the book The Routledge History of Genocide, Cathie Carmichael and Richard C. Maguire stated that the Germans did the much the same in the death camp system, where brutal Ukrainian auxiliaries worked under SS supervision.

“Japanese officers and soldiers routinely treated Korean and Formosan soldiers with utter contempt, beating and humiliating them even though they were ostensibly allies. In turn, Allied POWs consistently noted that Korean and Formosan guards were among the most brutal of their captors as these humiliated underdogs of the Japanese war machine worked off their shame and loss of face on POWS,” they stated.

Carmichael and Maguire gave an example of Sandakan POW Camp in North Borneo (present-day Sabah). The Australian POWs noticed a dramatic changed in the level of brutality once a large party of Formosan guards arrived in April 1943.

They noted, “The Japanese treated the Formosans as their inferiors and the Formosans took to delivering mass beatings of POW work details under the flimsiest of pretext.”

Meanwhile, Yuki explained there is no coincidence that was why the Korean guards on the Burma-Thailand railway and the Formosan guards in Borneo were capable of great cruelty.

“It was an effect of the power structure that operated within the prison camp system.”

The retaliation of Korean and Formosan guards

There were many instances when these Korean and Formosan guards went against the Japanese soldiers.

In Sandakan, there was a Japanese officer who was murdered by a Formosan guard. According to Michele Cunningham in Hell on Earth: Sandakan-Australia’s greatest war tragedy, the guard was angry because Captain Takakuwa and Lieutenant Suzuki had beaten him for having a dirty rifle.

The beating was a trigger point for him as he was also discontent generally with the way the Japanese treated the non-Japanese guard.

The guard took a rifle and fired at Takakuwa, wounding him in the soldier and then killed Suzuki with a shot right in the head.

He also wounded a couple more soldiers before throwing a grenade that failed to explode. The Formosan guard then committed suicide by shooting himself.

There were cases of Korean and Formosan soldiers, however, who did not abuse the POWs over whom they were left in-charge.

One guard, who went by the name Toyoda Kokichi, would reportedly cook chicken, rice and fish for the POWs with supplies he had bought from local villagers using his own money. Moreover, he would allow the POWs under him to take it easy and work at their own pace.

In most cases, retaliating against the Japanese resulted in severe punishments (sometimes execution) upon the Korean and Formosan soldiers themselves.

Fighting for Japan: The Korean and Formosan soldiers during WWII
Military police guard four Japanese officers of the Borneo Prisoners of War and Internees Guard Unit, outside the Australian 9th Division Headquarters where they were to appear at a war crimes trial, Labuan Island, December 1945. AWM 123170

What happened to the Korean and Formosan soldiers after World War II?

After the Japanese surrendered marking the end of WWII, it also marked the end of Japanese rule over Korea on Aug 15, 1945 as well as over Taiwan.

In total, there were 5,379 Japanese, 173 Formosans and 148 Koreans who were tried.

Of these number, 984 were sentenced to death, 476 to life imprisonment and 2,944 to some of punishments.

As for the Korean and Formosan soldiers, 23 Korean and 26 Formosan were sentenced to death.

Those who went home alive did not carry on living a normal life.

In 1995, Joan Kwek the daughter of Hugh Waring, one of the Australian officers in Sandakan and Kuching came across a Japanese language book in the National Library of Australia.

The book, the title of which was translated as Cry of the Colonial Soldiers Imprisoned as War Criminals, was written by a former Formosan guard in Kuching named Okabayashi Takemitsu.

Kwek, who was proficient in the Japanese language stated, “The book was a cry of resentment against the Japanese who taught him to be a guard, the Australians who convicted him as a war criminal with a sentence of 15 years, the Australians who mistreated him while a prisoner himself for ten years on remote island prisons near Borneo and New Guinea, the Japanese who said he was no longer Japanese after he finally finished his sentence (Taiwan was by then no longer a Japanese colony), and the Japanese who continue to deny him any form of compensation or pension for his sacrifice in the name of the Emperor.”

Like Okabayashi Takemitsu, many non-Japanese soldiers sought for pension and compensation from the Japanese government after the war.

Some were granted some kind of compensation after battling their pleas in courts, but in most cases the amount was much less than what the Japanese soldiers received.

Fighting for Japan: The Korean and Formosan soldiers during WWII

Not all were happy with the Korean and Formosan soldiers seeking for compensation

Of course, not everyone was happy with the fact that these veterans were seeking for Japanese compensation after the war.

Lane, who had witnessed many atrocities as an Allied POW, was one of them.

Speaking to The Telegraph, Lane said, “These men volunteered and they all knew exactly what they were doing. And they mistreated us because they wanted to please their masters and knew they could get away with it. They joined up for kicks, when Japan was winning the war, and they took advantage of that for their own enjoyment.”

For Lane, instead of getting compensation or apology from the Japanese government, he believed a more fitting result would be to have them taken out and whipped for what they did to the POWs.

In the end, a total of 207,183 Taiwanese served in the Imperial Japanese Army and 30,304 of them were declared killed or missing in action.

It is unsure how many Koreans were missing or killed in action during WWII as they fought for the Japanese. However in 1944, the total number of Korean military personnel was estimated at 242,341.

What do you think KajoReaders? Do you think the Korean and Formosan soldiers deserve apology or compensation from the Japanese government? Let us know in the comment box.

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Early records of inoculation and smallpox vaccination in Sarawak

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If you are not familiar with inoculation or variolation (deliberately introducing the pathogen into an uninfected person), it is the method first used to immunize an individual against smallpox with material taken from a patient or a recently variolated individual, in the hopes that a mild, but protective infection would result.

The procedure was most commonly carried out by rubbing powdered smallpox scabs of fluid pustules (an inflamed blister containing pus) into superficial scratches made on the skin.

Then the patient would develop pustules identical to those caused by naturally occurring smallpox. This would lead them to develop a less severe disease than naturally acquired smallpox.

Slowly after two to four weeks, these symptoms would slow down indicating successful recovery and immunity.

According to historian Loh Chee Yin, vaccination against smallpox was introduced into Sarawak in the 1960s. However, inoculation was already practiced in the 1850s.

Early records of inoculation and smallpox vaccination in Sarawak
Drawing accompanying text in Book XII of the 16th-century Florentine Codex (compiled 1555–1576), showing Nahuas of conquest-era central Mexico with smallpox. Credit: Creative Common

Early records of smallpox inoculation in Sarawak

One of the early records of inoculation in Sarawak was recorded by Brooke Hugh Low in 1876. At that time, he was holding the post of Assistant Resident of Sibu. When he was travelling up the Baram river which was still under Brunei territory (Baram was ceded to Sarawak in June 1882).

He recorded about a smallpox epidemic which decimated the Kayan population in the area.

“I next proceeded up the Baram as far as Long Lusan, where Oyong Ngau now lives. He abandoned Batu Gadin on account of the smallpox which carried of 200 persons in his own house; 1,333 Kayans are estimated to have fallen victims to this epidemic, and 3000 Kenyahs. Although I did not ascend the river above this point I met several of the upriver chiefs, both Kayans and Kenyahs, and among the latter, Paran Libut’s brother, Tama Peng Wang, who assured me that his tribe had been decimated and that the Upper Baram, which before was populous, is now a mere waste. Houses which a year ago could boast of 100 fighting men can now scarcely muster 10. Fortunately for the Kayans there was a Selimbu Malay, one Haji Unus, at Batu Gadin who understood inoculation and inoculated some 3,600 persons of both sexes, and though many died, many also were saved.”

A record of Ibans practicing inoculation

Bishop Walter Chambers once wrote in 1857 about how inoculation saved a community of Ibans in Lingga.

“The smallpox attacked six months ago (1856) the people up the main river, the Batang Lupar. In some of the Dyak houses it made frightful ravages, chiefly through the panic fear into which it threw the occupants, who in some cases, fled into the jungles, abandoning their sick friends and carrying the infection in their own bodies. It is said there are longhouses, whose occupants having thus rushed away, not one of them has since made his appearance.

The Dyaks regard the smallpox as an evil spirit, with the notion which induced our English peasantry to use the same caution to fairies- they never venture to name the smallpox, but designate it politely by the titles Rajah and Buah-kagu. I heard an old woman yesterday, telling how that, during the time she was nursing her grandson, she was continually begging, ‘Rajah have compassion on him, and on me, and spare his life- my only child.’

In the neighbourhood of Sakarran, the Malays inoculated with success both their own people and the Dyaks. By inoculation the disease was gradually drawing near to Lingga.

I wished the Dyaks not to inoculate until the appearance of the disease in the country, but they had an idea that the ‘Rajah’ was more mild to those who thus made submission to him. Out of hundreds who have been inoculated, only three have died under the operations.”

The Kayans’ knowledge of smallpox

Loh believed that the Kayans in those days were aware of the infectious nature of smallpox long before the introduction of inoculation and vaccination. They knew that immunity could be secured by complete isolation from affected villages.

He cited an example from Charles Hose’s The Pagan Tribes of Borneo (1912). This is what Hose wrote:

“With this object the people of tributary stream will fell trees across its mouth or lower reaches so as to block it completely to the passage of boats, or a less drastic measure, will stretch a rope of rattan from a bank as a sign that no one may enter. Such a sign is generally respected by the inhabitants of other parts of the river basin. They are aware also of the risk of infection that attends the handling of a corpse of one who has died of epidemic disease, and they attempt to minimise it by throwing a rope aorund it and dragging it to the graveyard, and there burying it in a shallow grave in the earth, without touching it with the hands.”

As for the Ibans, it was a normal practice for the unaffected members of a longhouse to run away into the jungle to avoid smallpox infection.

Here is an example of how the Ibans who refused to be inoculated reacted to the epidemic according to Spenser St. John:

“When the smallpox was committing sad havoc among those Sea Dyak villagers who would not allow themselves to be inoculated, they ran into the jungle in every direction, caring for no one but themselves, leaving the house empty, and dwelling far away in the most silent spots, in parties of two and three, and sheltered only by a few leaves. When these calamities come upon them, they utterly lose all command over themselves, and become as almost timid children. Those seized with the complaint are abandoned; all they do is to take care that a bundle of firewood, a cooking pot, and some rice, are placed within their reach. On account of this practice, few recover, as in the delirium they roll on the ground and die.

When the fugitives become short of provisions, a few of the old men who have already had the complaint creep back to the houses at night and take a supply of rice. In the daytime, they do not dare to stir or to speak above a whisper for fear the spirits should see or hear them. They do not call the smallpox by its name, but are in the habit of saying, “Has he yet left you? At other times, they call it jungle leaves or fruits; and at other places the datu or the chief. Those tribes who inoculate suffer very little.”

Other records of inoculations and vaccination in Sarawak

In those days when a smallpox epidemic attacked Sarawak, the news was usually reported in the Sarawak Gazette.

In 1868 for example, Sibu had a mild attack of smallpox. The gazette reported as the people failed to receive vaccine from Kuching, they were inoculating themselves.

On Apr 29, 1874, the gazette reported a smallpox epidemic was raging along the Batang Lupar and Rajang rivers.

The then principal medical officer-in-charge Dr. E. P. Houghton investigated the epidemic in person and found the disease to be measles and chickenpox.

Dr Houghton wrote in his report, “I vaccinated some children at Simanggang, which was successful and left a public vaccinator there to carry on the vaccination. I also started vaccination at Sibu in Rajang which was successful, and left two public vaccinators to vaccinate the people.”

Two years later in June 1876, Dr Houghton wrote this in the Sarawak Gazette; “Smallpox occasionally visits us but only in a sporadic form, and since vaccination has been so successfully carried on, there is every reason to hope this scourge will eventually be stamped out.”

Looking back at Sarawak history, smallpox epidemica appeared periodically affecting selected communities in the state.

These epidemics not only affected the Sarawak populations back in those days, it also caused the early migration of Sarawakians leading them to move from one place to another to flee from the disease.

If you’re freaking out about smallpox on top of your fears of the Covid-19 outbreak, don’t worry; smallpox was eradicated globally in 1980.

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What you need to know about the first Sarawak Chamber of Commerce

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What you need to know about the first Sarawak Chamber of Commerce

This is part of Sarawak that no longer exists, which is the first Sarawak Chamber of Commerce:

After 30 years of Brooke rule in Sarawak, the end of 1871 saw how vastly the import and export trade of the country had increased.

The previous 10 years showcased a steady rise of $100,000 a year until it reached $1,680,000.

Trivia: Did you know the Sarawak Dollar (1858-1953), symbolised by $, was on par with the Straits Dollar? It was used by the Straits Settlements which included a number of territories including Singapore.

In October 1872, the second Rajah of Sarawak proposed to the Supreme Council to have a Mercantile Committee to deal with the increase in trade.

The committee consisted of leading merchants who worked as a consultative body. They met once a quarter year (once every four months) to discuss commercial affairs.

Additionally, they discussed if there were any reforms, improvements or suggestions for the government.

From Mercantile Committee to Sarawak Chamber of Commerce

In February 1873, the Rajah had already completed his plans and drawn up rules to set up the organisation. He eventually called it the Sarawak Chamber of Commerce.

Back in those days, the chamber was made up of European, Chinese, Indian and Malay merchants.

How did these merchants earn their wealth? They mostly owned large vessels that enabled them to trade in Brunei, Labuan, Sabah and even the Philippines.

The Dayaks at that time had not yet earned enough to enable them to join as a member.

In order to join, one had to have land, house or other property amounting up to $2000. If it was a company, the entity must be worth at least $10,000.

According to historian W.J. Chater, the chamber had several functions. “The objects of the Chamber, then laid down by the Rajah, were to facilitate all operations of trade, monetary transactions, traffic, freights, suggesting town and thoroughfare improvements from a commercial point of view; also in settling weights and measures and in giving opinions in matters relating to the Creditors and Debtors’ Court.”

The discussions took place in Malay but the records were kept in English.

The first meeting of Sarawak Chamber of Commerce

Sarawak Chamber of Commerce’s very first meeting was held on May 1, 1873 in a meeting room in the Government Offices.

The first major issue that the Chamber had to deal with was the fact that there were no vessels other than Government steamers to carry freights between Sarawak and Singapore.

Therefore, the Rajah urged members of the Chamber to persuade the leading businessmen to form a shipping company.

In order to avoid unfair competition, he even offered to sell the government steamer, Royalist.

Subsequently, the Singapore and Sarawak Steamship Co. was formed in July 1975. The company then changed its name to Sarawak Steamship Co., Limited. It first operated using the Royalist and a new steamer was built in England called the Rajah Brooke.

Chater stated, “Although the Chamber was expected to meet once a quarter, this was at first unnecessary and for some years they met only once in six months, when their main duty was to decide the value to be placed on rattans; apparently a very valuable item of export in those days.”

Later, the Chamber decided the value and export duty to be levied on other important exports of the time such as sago, gambier, birds’ nests and pepper.

Overall, there were little records of activities of Sarawak Chamber of Commerce.

The end of Sarawak Chamber of Commerce

According to Chater, the Sarawak Chamber of Commerce was shut down in January 1900 without any given reason.

Eventually, most of the chamber’s duties were taken over Kuching Municipal Office in 1906 as well as Chinese Chamber of Commerce a few years later.

What you need to know about the first Sarawak Chamber of Commerce
Chinese History Museum now which was used to be Chinese Chamber of Commerce.

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How did the name of Sarawak’s capital get changed to Kuching?

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In the olden days, Sarawak’s capital was also known as ‘Sarawak’.

How did the name of Sarawak's capital get changed to Kuching?
Kuching view. Credits: Pixabay.
Why did the second White Rajah, Charles Brooke decide to change Sarawak’s capital name to Kuching on Aug 12, 1872?

Abang Othman Datu Haji Moasili wrote in The Sarawak Gazette on Aug 31, 1964 that explained the reason behind it.

“The story, according to the old Malays and as related to me by my father, the late Datu Hakim, goes that the second Rajah who spent most of his time as Tuan Muda and later as Rajah Muda and Rajah among the Sea Dayaks in the Second Division used continually to be asked, as is the Iban custom not what town he came from but which river he came from?” he wrote.

Abang Othman described a small rivulet called the Sungei Sarawak located about 16 miles above Kuching from which the capital originally derived its name.

He continued, “But much closer to his residence, the Astana and only a short distance down the river, near the present Chinese General Chamber of Commerce, there used to be another rivulet, the Sungei Kuching, until it was filled in, in 1928.”

This rivulet was the river nearest to the Astana. Plus, it was well known to the Ibans, as they used to put up there for shelter during the night on their visits to the capital.

How did the name of Sarawak's capital get changed to Kuching?
The Chinese General Chamber of Commerce is now the Chinese History Museum.

Kuching river

Hence, when people used to ask the Rajah where he came from he would say “Kuching river”.

Over time, the word ‘river’ was dropped and he was known among the Dayaks as “coming from Kuching”.

As the territory of Sarawak expanded, it caused some confusion to call the country and the capital by the same name. This led to the necessity for a distinction to be made between them.

Abang Othman stated, “At first, the difficulty was overcome by calling the capital ‘Sarawak Proper’. But as it had now become known to the Sea Dayaks, who formed the largest number of the population as Kuching, the Rajah decided officially to change the name from Sarawak to Kuching.”

Read more:

How Sarawak, Land of Hornbills, got its name?

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The legend of Iban warrior Unggang and goddesses of Mount Santubong

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The legend of Iban warrior Unggang and goddesses of Mount Santubong

If it weren’t for Benedict Sandin (1918-1982), many Iban legends and folktales would have been forgotten by now. Originally from Paku, Benedict was an ethnologist, historian and Sarawak Museum curator (December 1966- March 1974).

The legend of Iban warrior Unggang and goddesses of Mount Santubong
Mount Santubong

Here is one of his stories that was published on the Sarawak Gazette. This time he told the story of Iban warrior Unggang.

Long time ago at a small stream called Entanak, lived a very powerful Iban war leader named Unggang “Lebor Menoa”.

During his time, there was no chief in the Saribas river area more well known than him.

When he was still a young warrior, Unggang dreamt that he was travelling in a boat from the mouth of the Saribas river to Mount Santubong.

He then attempted to climb to the top of that mountain. Halfway up, he met two beautiful maidens who just finished bathing.

They said that they did not have much time to talk, and one of them handed him a stone that she had used to scrub her skin. The stone was called Batu Perunsut.

She told him that the stone was a charm that he could use whenever he led his people to war.

The woman also told Unggang that none of the people who lived in the countries between Santubong and the mouth of Saribas river could possibly beat him in war.

Luckily for him, she warned him if he led his war parties southeast beyond Santubong, the stone would have no effect.

Later, the women revealed to him that they were Kumang and Lulong, the goddesses who lived on the summit of Santubong.

Unggang’s path to becoming a great warrior

Shortly after he had the dream, Unggang built a large war boat with which he used to lead his warriors to guard the mouth of the Saribas river from being penetrated by enemies. At the time they were the Bajau and Illanun pirates.

They also killed strangers that came into the river from the South China Sea.

Besides guarding his territory, Unggang sailed farther along the coast of Sarawak to look for trading ships.

During one of his sails, he came across with a band of Chinese traders who negotiated with him.

The Chinese traders sought his permission to trade in the Saribas country.

Unggang agreed with condition that these Chinese traders agreed to fly white flags on their vessels.

Due to this agreement, many Chinese traders came to Saribas to trade their cooking pots, brassware, earthen bows, pants and cloths. In return, the Chinese brought back shell armlets, beads, cowry shells and so on.

Meanwhile, Unggang and his men killed anybody who entered the Saribas river without flying a white flag on their boats.

Although Unggang seemed to be a ferocious warrior, he was also a savvy tactician, and allied himself with the Malays who lived in the coastal areas. Hence, he never attacked his Malay neighbours.

Unggang’s son Luta

The legend of Iban warrior Unggang and goddesses of Mount Santubong
Illustration of Dayak men.

After Unggang died, his son Luta succeeded him as the chief. During Luta’s reign as chief, a fight started between the Dayaks of Saribas and Skrang against their neighbours of the lower Batang Lupar (the Dayaks from Undop, Balau and Sibuyau).

During one of these tribal wars, Luta’s youngest brother Ngadan was killed by Temenggong Juti and his men from Sebuyau.

Also killed during the war in Undop was Angkum, one of the brothers to Orang Kaya Pemancha Dana Bayang, a leader from Padeh who led the Saribas Iban.

Due to these incidents, Luta took his revenge by invading Sebuyau and killed many of them there.

Meanwhile, Dana Bayang avenged his brother’s death by invading Undop with the largest force from the Saribas and Skrang.

After invading Sebuyau, Luta took his brothers Mulok and Ketit to sail to the Belitung island near Sumatra.

He wanted to go there because he heard a rumour that someone in Belitung was selling a tuchong (shell armlet) which could be fitted over one’s head. Apparently, Luta was anxious to buy this for his inheritance.

However, the three brothers never returned to the Saribas. The rumour back then they were shipwrecked. A piece of their broken boat found at the beach near Sungai Ubah not far from Tanjung Datu.

The location of Luta’s alleged shipwreck was located beyond Santubong mountain from Saribas. Perhaps the charm that worked to protect Unggang before did not work to protect his sons once they went beyond southeastward of Santubong.

After the brothers’ untimely death, none of their descendants were able to lead their warriors to fight.

Hence, the leadership in the Saribas area fell onto the shoulders of Orang Kaya Pemancha Dana Bayang. He later became one of the most of famous Iban warriors and leaders.

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5 things you should know about Sarawak’s flags throughout the years

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Did you know that the current Sarawak flag was inspired by the state’s old flag when it was under the reign of the White Rajahs?

Over the years, there have been several changes to the Sarawak flag with the current design becoming official in 1988.

And who could forget the Trisakti that was designed and first hoisted by the then Chief Minister of Sarawak Abdul Rahman Ya’kub in 1973?

5 things you should know about Sarawak's flags throughout the years
The Trisakti flag: The blue was supposed to symbolise Sarawakians being unified in pursuit of national aspirations; the red to symbolise their perseverance and determination; and the white to reflect honesty and purity.

The current design retains the same colour scheme as the flag of the former kingdom, except with two significant changes. The cross was replaced with two diagonal bars while the crown was substituted with a nine-pointed star.

Here are 5 things you should know about the history of previous Sarawak flags before all these changes:
1.Before there was an official flag, there was the flag of St George.
5 things you should know about Sarawak's flags throughout the years
Brooke’s personal standard was the flag of St George’s Cross. Photo credit: The Sarawak Gazette.

When the first White Rajah James Brooke came into power, he originally used St. George’s Cross as the state’s flag.

It was a red cross on a white background in the form of swallow-tailed pennant. James flew this flag over his first fort at Berlidah, not far from Siniawan.

2.The first official Sarawak flag was designed by James Brooke.

Finally in 1845, James decided to give Sarawak a flag of its own. However, he only hoisted it three years later on Sept 21, 1848.

The flag was made up of a half blue and half red cross of his Armorial Bearings on a yellow background.

So what did the first White Rajah do after there was an official Sarawak flag? In 1845, he applied to the British Ministries for Foreign and Colonial Affairs in order for them to recognise Sarawak by allowing a Protectorate flag to be displayed.

However, it took the British government 15 years (January, 1864) to recognise Sarawak as an independent state and another 35 years (June, 1888) before Britain expressed its protection.

James was reported to have regretted that the flag did not contain a quartered Union Jack (like you see in today’s New Zealand and Australian flags).

3.Was it blue or purple?
5 things you should know about Sarawak's flags throughout the years
The first official Sarawak flag caused some debate over whether it was a blue and red cross or a purple and red cross. Photo credit: The Sarawak Gazette.

The only recorded account of the first hoisting of the Sarawak flag can be found in “Letters from Sarawak” in 1851 by Harriette McDougall, the wife of Bishop McDougall.

She wrote a letter to her son Charley who was at school in England, which was later published to help raise missionary funds in Sarawak.

Unfortunately, Charley passed away a year after this letter was written due to a blow from a cricket ball.

Going back to the Sarawak flag, this was what Harriette wrote to her son:

“The Sarawak flag is a purple and red cross, out of Sir James Brooke’s armorial shield, on a yellow background, yellow being the royal colour of Borneo. It was given by the Rajah to his people on his return from England in 1848 and I remember well what a grand occasion it was. HMS Meander was at Sarawak (the old name for Kuching) at the time, and their band played ‘God save the Queen’, as the flag was the first time hoisted on the flag-staff before the Rajah’s house.

All the English (probably only men) were assembled there, and a great crowd of natives, Malays and Dayaks, whom the Rajah addressed in the Malay language telling them the flag which he had that day given them would he hoped, be their glory and protection, as the flag of England had been hers. The Malays listened with love and reverence to his words and from house across the river, I could hear their acclamation.”

Although Mrs McDougall here pointed out that the flag was a purple and red cross, the second White Rajah Charles had clarified in a letter that the cross was in fact blue and red.

But that did not stop many of the early writers from the late 19th century stating that the colours were purple and red.

4.The first recorded official notification regarding the Sarawak flag was issued on May 7, 1870.

According to archivist W.J Chater, the first official notification regarding the Sarawak flag was concerning the dimensions of the flag.

It also stated, “Black bunting to be used in place of blue” denoting the change from the cross’ blue colour to black and quash the rumours that it was purple instead of blue.

  • 5 things you should know about Sarawak's flags throughout the years
    Sarawak flag from 1870 till 1946 and 1963 to 1973.
5.The three bodies that first used Sarawak flags officially

While it is common to see the Sarawak flag hoisted up in front of government buildings these days, back in the olden days the Rajah first gave the Sarawak flags to three bodies, namely the Society for the Propagation of the Gospel (S.P.G) in 1871, the Borneo Company in 1874 and the Roman Catholic Mission in 1906.

The Roman Catholic Mission hoisted the Sarawak flag for the first time on Vyner Brooke’s birthday (Sept 26, 1906).

Meanwhile, the Kuching branch of the Borneo Company Limited hoisted the flag only for a short time. Then they refused to do so reportedly because they found ‘it was too ugly’ and the blue border being a Chinese sign of mourning might have been considered unlucky for business.

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Book your home away from home at the Riverside Majestic Astana Wing

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What type of traveler are you? Are you the type to hit the ground running, or the kind that just wants to relax, kick off your shoes and absorb your surroundings first? At Riverside Majestic’s Astana Wing, you can have it both ways (or more).  

Situated in the middle of Kuching City’s golden triangle made up of a unique balance between the city’s architectural and cultural heritage sites, and its business district; you can explore, enjoy the local cuisine as well as its nightlife, all on foot from the ease of your hotel.

  • Book your home away from home at the Riverside Majestic Astana Wing
  • Book your home away from home at the Riverside Majestic Astana Wing
  • Book your home away from home at the Riverside Majestic Astana Wing
  • Book your home away from home at the Riverside Majestic Astana Wing

Riverside Majestic Astana Wing itself provides a luxurious hotel stay for casual travellers, while also providing fully-equipped facilities for digital nomads. It’s perfect for local event planners as well as incoming business travellers looking for an event venue and hotel stay with a killer view, and that is of one of Kuching’s most iconic heritage locations, the Kuching Waterfront.

No matter what floor you are on, the Kuching Waterfront remains the mainstage of your view. Thanks to constant upgrading and recent additions to the waterfront like the Darul Hana Bridge and most notably the Darul Hana Musical Fountain, you can never take a bad photo of the waterfront, morning, noon or night. 

Book your home away from home at the Riverside Majestic Astana Wing
The view of Kuching’s historical waterfront from the Riverside Majestic’s events and meetings floor which features the spacious Alamanda Room, Orchid Room and Rafflesia Room.

For digital nomads and business travellers

Riverside Majestic Astana Wing enables digital nomads to plug and play here. Besides free wifi throughout the hotel, facilities such as the Surf & Chat business centre at the Mezzanine allows you to work while on holiday. 

It’s neatly placed just above the buzz of families and fellow travellers checking in at the reception counter, and private enough for business professionals to work or hold discussions and meetups with clients and partners. Their choice of punchy colours and comfortable sofa arrangements definitely provide inspiring backdrops for serious business discussions.

Book your home away from home at the Riverside Majestic Astana Wing
Besides their business facilities, you can also enjoy a coffee or a meal as you take in the view.

Meanwhile, the Sape Restaurant provides a diverse and comprehensive breakfast buffet spread offering Western and Asian breakfast favorites. 

The Deli Cafe below the Surf & Chat is perfect for a quick munch or a sugar hit with your coffee or tea. 

  • Book your home away from home at the Riverside Majestic Astana Wing
    The Sape Restaurant gives you the chance to enjoy the fresh air with an outdoor terrace.
  • Book your home away from home at the Riverside Majestic Astana Wing
  • Book your home away from home at the Riverside Majestic Astana Wing
  • Book your home away from home at the Riverside Majestic Astana Wing
  • Book your home away from home at the Riverside Majestic Astana Wing
  • Book your home away from home at the Riverside Majestic Astana Wing
  • Book your home away from home at the Riverside Majestic Astana Wing

For a fine dining experience at the top where you can enjoy the skyline over the Kuching Waterfront, you can spend the evening with a business partner or a loved one at Suasana on 18 Fine Dining.

Meanwhile, for those who don’t want to skip leg day or want to take advantage of the sun, the gym and swimming pool facilities are in the main Riverside Majestic Puteri Wing, and navigable through a scenic corridor connecting the two buildings.

Book your home away from home at the Riverside Majestic Astana Wing
Book your home away from home at the Riverside Majestic Astana Wing

A look at the Insiders Club

This is the handy app you didn’t know you needed. Free to download, membership is also free. Once you’ve logged in, you are automatically an Insiders Club member and can enjoy great deals and prices on their rooms and restaurants. 

For frequent travelers to Kuching’s Cat City who enjoy the luxury, convenience and reliability of this hotel chain made up of Riverside Majestic Astana Wing, Puteri Wing and Grand Margherita Hotel, you can keep updated with their deals, book your rooms under member prices or collect and redeem Insiders Club points.

You can even book Room Promo Packages which will include sightseeing packages along with your hotel stay, making this app a perfect tool for business travellers and families looking for a fuss-free, memorable holiday.

Book your home away from home at the Riverside Majestic Astana Wing
Book your home away from home at the Riverside Majestic Astana Wing
Book your home away from home at the Riverside Majestic Astana Wing
Book your home away from home at the Riverside Majestic Astana Wing
Book your home away from home at the Riverside Majestic Astana Wing

Kuching may not be the biggest tourist draw when it comes up against tour destinations like the Maldives or Phuket, but Sarawak’s capital city has a lot of heart made up of its living and historic heritage, all of which can be experienced from the comfort of Riverside Majestic Astana Wing.

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How did rubber plantations become part of rural Sarawak?

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In Malaysian history class, we learned that rubber plantations in the country was promoted by an Englishman named Henry Nicholas Ridley (1855-1956).

He was a botanist, naturalist, and geologist who spent most of his time in Singapore.

His career on this side of the globe started in 1888. He applied and was selected the first director of Gardens and Forests in the Straits Settlements.

Before he made his way here, he was to meet Italian botanist Odoardo Beccari to prepare for his new job.

After reaching Singapore, Ridley was in charge of introducing new plants of economical value to the region. Against popular belief, he was not the first person to introduce rubber to this part of the world as it was already introduced 10 years earlier by Sir Hugh Low.

However, he did establish the taping method for harvesting latex. He was also the one who heavily promoted rubber plantations in Malaya.

He was so passionate in promoting rubber planting that he was always stuffing rubber seeds into the pockets of everyone he met, with hopes that they would plant the seeds. That was how he earned the nickname “Mad Ridley”.

The first rubber tree planted in Sarawak was in the Anglican bishop’s garden in Kuching
How did rubber plantations become part of rural Sarawak?
Rubber trees are tapped for their resins. Credits: Pixabay

While we learned a lot of Malaysian history in school, we only know a little about Sarawak’s own history with the rubber tree.

Ridley might not have been the one who promoted rubber in Sarawak as vigorously as he did in Malaya, but he did provide a written account of rubber planting in the state.

In September 1905, Ridley wrote an article which was published in the Agricultural Bulletin of the Straits Settlements.

He stated, “It would now be interesting to hear from the present Custodians of the gardens mentioned if the trees are still in existence, and to what girth they have attained at the sere and yellow age of 39 years.”

According to Ridley’s account, the first rubber trees planted in Sarawak were from seeds imported from the Botanic Gardens, Singapore. Reverend Bishop George Frederick Hose brought them in 1881. Bishop Hose was the uncle of Marudi resident, ethnologist and botanist Charles Hose.

He further stated, “One of these trees is still standing in the Bishop’s garden at Kuching and two more in the garden of the Resident. The former measures 6 feet 4 inches in girth at three feet from the ground and the others are nearly as large. The remainder of the trees have disappeared.”

The first rubber plantation in Sarawak

Ridley actually visited Sarawak four times, in 1903, 1904, 1914 and 1915. During his visits, Mad Ridley could not help but go out and see the rubber plantations.

The first rubber plantation he visited was the Coffee Estate on the slopes of Mount Matang. There, they planted the rubber trees together with coffee, tea and Mauritius hemp.

However according to Ridley, the rubber trees were in bad condition. Although the trees were five years old, they looked like the size of two-year-old trees.

“Many of the trees had fallen, others remained as dead stumps, or if alive bore only a few struggling leafy branches. Round Kuching, in the cemetery and along the roads, a good many para rubber trees have been planted lately, and seem to be doing fairly well, though it is too soon yet to form an opinion of them.”

Based on Ridley’s observation of rubber planting in Sarawak, the soils were too sandy.

“The greater part of the hills of Sarawak, at least that portion which I have seen, are sandstone or limestone, and a great area of the diluvium of the lower country is therefore very sandy. But the Lundu hills which I visited are granite, compose of a fine-grained granite. The soil here is less sandy and more argillacuous, with sandy mounds or small hills scattered about it. This seemed to be the most suitable ground for para rubber I saw in Sarawak. Another likely spot is long the Kucing river near Santubong, I had not time to visit this, but head that somewhere here Chinese were planting para rubber.

The first rubber export in Sarawak and the Rubber Boom
How did rubber plantations become part of rural Sarawak?
Natural rubber sheets in drying priocess. Credits: Pixabay.

Based on a report from 1962, the first rubber was exported from Sarawak in 1910.

When the world price of rubber hit historic highs during that decade (the first time in 1905-1906, followed by another boom in 1909-1910), Sarawak got hit by rubber fever.

Then Simanggang Resident AB Ward observed in his memoirs that 1911-1912 were the Planting Eras, as “Natives caught the rubber infection badly. Malays planted all the land they could. Dyaks followed suit, and rubber banished all thoughts of tribal warfare and headhunting.”

Professor Rob Cramb in Land and longhouse: Agrarian Transformation in the Uplands of Sarawak describes how the Saribas Iban took advantage of the money-making opportunity in rubber.

“Initially it was the wealthier Iban communities with a large land base and an accumulated surplus from the gutta and coffee booms which embarked on rubber planting.”

He also cites examples of early enterprising farmers like Tuai Rumah Budin in Stambak, who planted over 4,000 seedlings his son Lumpoh brought back from Singapore, and Penghulu Saang who planted his rubber in Pelandok in the Paku branch of the Saribas in 1912.

Although the price of rubber fell sharply after 1910, it nonetheless became the main agricultural export of the country until the late 1960s.

Unlike Malaya and other rubber producing countries, the kingdom was relatively late in establishing rubber plantations, as the Brookes favoured smallholders and were reluctant to give indigenous farmland to European companies.

During Charles Brooke’s reign, only five large rubber estates were established.

By 1941 before the World War II, there were 236,557 acres of rubber plantations in Sarawak.

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Check out these six exhibitions during WAK 2019

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What About Kuching (WAK 2019) is back for its third and the biggest edition yet.

Featuring a total of 56 collaborations and 99 events, WAK 2019 will turn Kuching city into a hub of colourful activities between Sept 28 to Oct 27.

Since its inception in 2017, WAK had been a true partnership between the public and private sectors while exemplifying its cohesiveness as Sarawakians and patriots of Sarawak.

WAK 2019 has also activated its Location X-traordinaire- the building that was once Ting & Ting Supermarket.

The month-long festival will all kinds of events such as conferences, workshops, live music, parties and sport events.

Check out these six exhibitions during WAK 2019
But if art is what you are looking far, check out these six exhibitions during WAK 2019:
1.Art Street Kuching: Ruangseni Exhibition
Date: Sept 28 – Oct 27
Time: 8am – 5pm
Location: Location X

From fine art paintings, sculptures to a film photography segment; this WAK 2019 exhibition explores an over-arching theme that offers visitors a metaphorical and literal understanding of ‘Dreams’.

The exhibition will feature the works of Benyamin Bahri, Mj Samaroon, Norma Saini, Sonia Luhong, Syed Rusydie, Billy Simon, Iona Danald, Jack Arjuna Chan, Ida Thien and Bethany Balan.

Do watch out for their workshops which span throughout WAK 2019.

2.The Art of the Tinsmith
Date: Sept 28 – Oct 27
Time: 9am – 6pm
Location: The Japanese Building at the Old Courthouse

Let this exhibition walks you through the craft of the traditional tinsmith’s workshop.

3.Driven by Inspirations – My Artistic Journey: Ramsay Ong
Date: Oct 1 – Oct 27
Time: 10am – 6pm
Location: Location X

Sarawak’s very own renowned artist Ramsay Ong will feature 12 pieces of fine arts at this exhibition.

Visitors will be able to take an insight into his transitions through various mediums and inspirational moments that has shaped him as an artist today.

4.Sarawakiana Carnival 2019: Sale, Demonstration & Exhibition of Sarawak Arts, Sculpture and Handicrafts
Date: Oct 4 – Oct 6
Time: 8.30am – 4.30pm
Location: Sarawak State Library’s lobby

An event about Kuching or Sarawak overall can never be complete without an exhibition about Sarawak craft. This exhibition will feature the art of carving and sculpture in Sarawak.

5.Discover Kuching – Photography Exhibition
Date: Oct 5 – Oct 11
Time: 10.30am – 5.30pm
Location: Ground Floor @The Hills Mall

Organised by Swinburne Photomedia and Design Club, this exhibition aims to showcase and promote local Kuching lifestyle and culture through photography.

Besides exhibition, there will be photography and editing workshops happening at the venue.

6.Symbiosis
Date: Oct 12- Oct 13
Time: 11am – 6pm
Location: Ground Floor @ Plaza Merdeka Mall

Expect to see how four fields of arts (visual art, dance, music and theater) to come together in this exhibition called Symbiosis.

Organised by Visual Art Department from Sekolah Seni Malaysia Sarawak, the exhibition promises it is a showcase to remember.

About WAK

In 2017, Donald and Marina Tan founded a festival which brings together numerous communities in Kuching city to stage their different contents under one roof called ‘What About Kuching’ or better known as WAK.

It is an ‘open access’ festival, meaning that anyone and everyone can participate and all it takes is for those interested to fill in a proposal form during the Call for Proposal period from March to May each year.

Find more about the rest of WAK 2019 events here.

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KajoPicks: 5 best foods to go with your beer at Kuching Food Fest 2019

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So by now, you might have seen all the reviews for Kuching Food Fest 2019. From the most popular foods, most popular ice-creams to the classic and best foods you should actually try.

But we, at KajoMag are going to share with you the type of food that actually matters to us – food that goes well with beer.

First of all, what kinds of foods are compatible with your brew? That actually depends on what kinds of beer you are having.

Generally, foods that digest well with your beer are barbecued meat (think Sabahan sinalau bakas) and fried salty foods.

According to Men’s Journal, cheese, sandwiches and pizza could go well with almost any beer. While chicken, seafood, pasta go well with light beer and fried foods should be paired with any brew which cleanse your palate like Stella Artois.

If you prefer your brew as dark as your soul like stout, be a carnivore and choose burgers, steak and roasted meats instead.

Some of the choices of beer offered at the Kuching Food Fest include Carlsberg, Asahi, Tiger, Royal Stout and various flavours of Somersby cider.

So here are our picks for five best foods to go with our Carlsberg Draught, Asahi and Somersby Blackberry Cider during Kuching Food Fest:
1.Thai Pork Barbecued at Stall No.211 (3 sticks for RM15)
KajoPicks: 5 best foods to go with your beer at Kuching Food Fest 2019
Thai BBQ Pork Meat

If you have been to any night markets in Thailand and tried their barbecued pork, this is the closest thing you can get to it here.

Although Kuching Food Fest does not offer any Thai beers like Chang, this flavourful and tender barbecued pork is a champion because it goes well with any other beer.

The stall also offers other items on the menu such as garlic and cheese sausages. But take it from us; if you are planning to drink beer, the garlic sausage can leave a funny after-taste on your palate, so this is best eaten on another day.

2.Swedish Kurobuta Meatballs at Stall No.190 (6 balls for RM10)
KajoPicks: 5 best foods to go with your beer at Kuching Food Fest 2019
Swedish meatballs.

Just by taking in the aroma, you can tell these Swedish meatballs are made from fresh ground pork because it gives off that warm smell of your mum cooking minced pork soup in the kitchen.

Surprisingly, the best pairing for Swedish Kurobuta Meatballs is Somersby Blackberry Cider.

So you might want to try other fruity ciders to go with it.

3.Sausages from Pinoy Lechon Baboy at Stall No.122 (1 stick with 3 sausages for RM10)
KajoPicks: 5 best foods to go with your beer at Kuching Food Fest 2019

While the meatballs go well with cider, the pork sausages from Pinoy Lechon Baboy are sweet and the flavours tend to get lost with the sweetness of the ciders.

These sausages go best with punchy beers or lagers like Carlsberg and Asahi.

4.Takoyaki at Stall No.10 (One box for RM12.90)
KajoPicks: 5 best foods to go with your beer at Kuching Food Fest 2019
Takoyaki

Unlike most takoyaki which are filled with minced or diced octopus, this one has its legs poking out from the batter.

Plus, the best part of this snack is that the octopus is nicely cooked and not chewy. Choose this if you are looking something light to go with your beer.

5.Stuffed Chicken with Rice at Stall No.176 (One piece for RM8.50)
KajoPicks: 5 best foods to go with your beer at Kuching Food Fest 2019
Stuffed Chicken with rice.

This food item is a random find at the festival and unexpectedly, it is compatible with beer.

It is made from chicken stuffed with rice. You can choose the original normal white rice and Malaysian favourite nasi lemak.

The marinade for the chicken is more on the sweet side and the rice is equally flavourful.

About Kuching Food Fest 2019

Kuching Food Festival or widely known as Kuching Food Fest is part of Kuching Festival, an annual event organised by Kuching South City Council (MBKS) to celebrate Kuching being elevated to city status on Aug 1, 1988.

This year the food fair happening from July 26 to Aug 16 is made up of 281 stalls selling a wide variety of food ranging from local, Japanese, Korean, Western Indian and Taiwanese cuisine.

While it might not be easy to find a seat due to the crowd, there are designated places for those having beer.

Do take note that some of the beer brands might run out sooner then you think, so you might want to go early.

Besides food, the festival also features nightly entertainment and a trade fair.

Read more about tips before going to Kuching Food Fest here.

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