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Sabah

10 delicious Malaysian leaf-wrapped rice you should know about

Before there were tiffin tins or plastic containers, our ancestors had a more sustainable way of packing their food, especially rice – they used leaves.

Leaves were also used as plates to serve food.

Being a multiracial country, Malaysia is blessed to have variety of food including leaf-wrapped rice.

Some of these leaf-wrapped rice dishes share notable similarities, especially those from East Malaysia.

Here are at least 10 Malaysian leaf-wrapped rice dishes you should know about:

1. Ketupat

10 delicious Malaysian leaf-wrapped rice you should know about
Illustration by Arabarabara

Perhaps the most popular type of leaf-wrapped rice in the Malay community is ketupat.

Ketupat is made by filling a woven, diamond-shaped pouch of young palm leaves with rice. It is then boiled until the grains expand and press firmly against the woven casing, giving the ketupat its signature shape.

Commonly served during Hari Raya celebrations, ketupat is a festive staple often enjoyed in place of plain steamed rice.

A similar dish is nasi himpit, which literally means “compressed rice.” Unlike ketupat, nasi himpit is made by compressing cooked rice in a pan or container overnight until it sets into a firm block.

Both ketupat and nasi himpit are typically served alongside rich dishes such as rendang and curry.

2. Zongzi

10 delicious Malaysian leaf-wrapped rice you should know about
Illustration by Arabarabara

While the Malay community is known for their ketupat, the Chinese community is famed for zongzi.

In Malaysia, zongzi is often called bakcang or bacang, a term commonly used among the Hokkien. Westerners typically refer to them simply as rice dumplings or sticky rice dumplings.

Zongzi is a glutinous rice dish filled with various ingredients and wrapped tightly in bamboo leaves. It is then cooked either by steaming or boiling.

Although zongzi can be found sold throughout the year, it is traditionally eaten during Duan Wu Jie, also known as the Dragon Boat Festival.

3. Hor Yip Fan

10 delicious Malaysian leaf-wrapped rice you should know about
Illustration by Arabarabara

Another leaf-wrapped rice dish from the Chinese community is the hor yip fan or lotus leaf-wrapped rice.

This fragrant and savoury dish commonly makes its appearance during Chinese wedding banquet.

The lotus leaves are usually sold in dried form so they must be boiled until soft before using them.

In order to shorten the cooking time, it is best to partially steam the glutinous rice before cooking them with the filling.

Speaking of the filling, the common ingredients are lap cheong (Chinese sausages), mushroom or char siew.

4. Kelupis/Kolupis

10 delicious Malaysian leaf-wrapped rice you should know about
Illustration by Arabarabara

This Malaysian leaf-wrapped rice is known by many names in Sabah and Sarawak but the common name is kelupis.

The glutinous rice is boiled in coconut milk until it is half-cooked before wrapping it in leaves.

It is usually eaten as a snack. Some enjoy it with dried coconut while other have it simply with sugar.

This delicacy is similar to Kayan people’s serupi or pitoh.

5. Serukong

10 delicious Malaysian leaf-wrapped rice you should know about
Illustration by Arabarabara

Speaking of the Kayan people, here is another leaf-wrapped rice from this indigenous community of Sarawak called serukong.

To make a serukong, the uncooked glutinous rice is tightly wrapped in a palm leaf in a triangular shape and then the leaf is tied in a knot to secure the rice within.

Then these small triangular-shaped pouches are boiled in water for at least an hour.

It is commonly served during large gatherings such as Christmas celebration, wedding and funeral.

To peel off the leaf, you can untie the knot to unwrap the serukong or make your life easier by cut it in half.

6. Buras

10 delicious Malaysian leaf-wrapped rice you should know about
Illustration by Arabarabara

Also known as burasa or burasak, this Malaysian leaf-wrapped rice is quite similar to lontong.

It is basically rice cooked with coconut milk packed inside a banana leaf pouch.

Compare to lontong, buras has a richer, intense flavour derived from coconut milk.

Originally, it is a traditional food of the Bugis and Makassar people of Indonesia.

However, you can still find them the Bugis diaspora in Malaysia especially in eastern Sabah.

It is made by steaming the rice until half-cooked then proceed cooking in coconut milk mixed with daun salam (a type of bay leaf) and salt.

Once the coconut milk is absorbed into the rice, the mixture is wrapped inside banana leaves into pillow-like shapes.

The wrappings are then secured using strings. Traditionally, strings made from banana leaf fibre are used.

Today, raffia string is used instead.

These rice wrappings are them steamed until they are cooked.

The common accompaniment for buras is serundeng, a type of condiment made from grated coconut.

7. Linopot

10 delicious Malaysian leaf-wrapped rice you should know about
Illustration by Arabarabara

In the olden days, instead of using containers, the Kadazandusun people would bring rice wrapped in typically tarap leaves for their ration while working in the farm.

Today, you can find this Sabahan traditional cuisine during festival or wedding.

This traditional way of ‘tapau’ is the best way of green living because the wrapping is 100 per cent biodegradable.

The equivalent of a linopot from the Sarawak Bidayuh community is songkoi tungkus.

8. Nuba Laya

10 delicious Malaysian leaf-wrapped rice you should know about
Illustration by Arabarabara

From the highlands of Borneo, we have a Malaysian leaf-wrapped riced called nuba laya.

It is made by cooking and mashing the rice into a soft consistency, almost like mashed potato.

Then it is wrapped using leaves scientifically known as Phacelophrynium maximum plant.

The Lun Bawang and Kelabit peoples usually enjoy it with other traditional dishes such as beef cooked with wild ginger and dried chilli and shredded fish.

This rice dish is almost similar to Kayan’s kanen amo.

9. Sinamazan

Here is another Malaysian leaf-wrapped rice from Sabah.

Sinamazan is a traditional food from the Kadazan Dusun community specifically the Dusun Puawang from Kota Marudu.

It is made from rice, sweet potatoes and wrapped using a type of leaves locally known as wongian leaves.

To prepare sinamazan, cook rice and sweet potatoes together before mashing them together.

Then, wrap the mixture using wongian leaves.

10. Tinapung

Instead of sweet potato, tinapung uses banana to make.

Soak white rice in water until it expands and drain it.

And then mash the rice into a flour-like texture before mixing it together with mashed bananas.

This mixture is then wrapped using irik leaves and then steamed to cook.

Tinapung is a traditional food of the Dusun Tatana community in Sabah.

Do you know any other Malaysian leaf-wrapped rice? Let us know in the comment box.

Balan-balan and 6 other similar eerie floating head ghosts throughout Asia

Balan-balan is a ghost of Sabahan folk mythology, also known as Penanggalan or Hantu Penanggal in West Malaysia.

Famous in Kota Belud, it is also called ‘B kuasa dua’ which means B to the power of 2, because you’re saying the b-word twice.

You’re not supposed to say its name aloud as legend says you summon it closer to you every time you say “balan-balan.”

However, some believe this entity is not a ghost, but a woman who practices black magic.

According to legend, the balan-balan is able to detach its head with lungs, stomach and intestines attached, leaving its body behind to hunt. It usually hunts at night but can leave its body any time it wants. It has a preference for the blood of pregnant women, women who recently gave birth and newborns.

A balan-balan is said to be able to pass through walls and ooze up through the cracks of the floorboards in the house.

To return it to its human form, simply soak its entrails in vinegar and—voilà!—it will reconstitute itself and become a normal person again.

One of the widely known ways in local folklore to destroy a balan-balan is to pour broken glass into its empty neck cavity – assuming you have found its headless body.

Some say that the balan-balan traits are inherited, passing down from one generation to another from mother to daughter.

There are other related myths in Asia  of supernatural entities with similar modus operandi and appearances.

Perhaps there are no immigration boundaries for those in the mystical world.

balan-balan
Balan-balan is famous in Sabah but it is similar to a ghost called Leyak among the Balinese, Kuyang by the Dayak people of Kalimantan, the Krasue in Thailand and Phi Kasu in Laos. Credit: Pixabay

1. Manananggal, the Philippines

Imagine a vampire that detaches itself from its lower body to hunt and uses huge bat-like wings to fly. Swap out the typical Hollywood fangs for a long, piercing tongue and there you have it: a manananggal.

A manananggal feeds on sleeping, pregnant women, sucking on the blood or hearts of fetuses with its tongue.

To kill it, just sprinkle some salt, crushed garlic or ash on the lower part of the body.

Then it would not be able to rejoin itself and would be killed by sunrise.

2. Kuyang in Kalimantan, Indonesia

Kuyang are believed to be women practicing black magic in search of immortality.

To increase their power, they have to feed on babies and women who just recently gave birth.

Some who claimed to have seen a Kuyang said it is just a flying head.

According to an article in Banjarmasin Post, if you are able to catch it, it will grant any wish in exchange for you to keep its secret.

Apparently the best advice is to ask for ‘Minyak Kuyang’ or kuyang oil which has the power to return objects to you even after you have given them away.

Ideally, you would be able to rub kuyang oil on your money and watch it magically return to you after making your purchase.

3. Leyak in Bali, Indonesia

Similar to Kuyang, leyak are humans practicing black magic.

Interestingly, they have a mistress or a queen, a witch named Rangda.

They say leyak haunt graveyards, feed on corpses, and have the power to change themselves into animals.

In daylight, they are like ordinary humans but at night their heads break loose from their bodies.

Unlike balan-balan which is known to be only females, it is believed that three leyak – typically composed of two females and one male – float around together terrifying people.

4. Krasue in Thailand

Krasue is believed to be an entity consisting of a floating head and a will-o’-the-wisp.

However, the origin story for Krasue is more romantic than might be expected.

According to one version of the legends, a certain Khmer princess had a forbidden love affair with a younger man of lower status.

As with all forbidden love stories, she was caught with her lover and condemned to death by burning by the Siamese aristocrats.

The princess managed to implore the help of a sorceress before her sentence, asking her body to be unharmed by the fire.

But the spell came too late and the only parts that remained untouched by the fire were her head and some of her internal organs. She was then cursed to live as a Krasue ghost.

The 2019 Thai film Inhuman Kiss is inspired by Krasue. It follows the story of a Krasue in 1940s Thailand who lives a normal life as a woman during the day but whose head detaches from her body at night to seek out fresh blood.

Watch the film trailer here.

5. Phi Kasu in Laos

A Phi Kasu is a woman who separates her head from her body, taking her inner organs and flying around to look for victims.

She uses her long tongue to suck out her victim’s organs.

Although it is possible to harm a Phi Kasu, traditional beliefs hold that she is ultimately invincible and cannot be killed.

6. Nukekubi, Japan

In the land of the rising sun, rokurokubi is a type of Japanese apparition.

There are two types of rokurokubi; one with a long, stretchable neck,  while another is like the balan-balan whose head comes off and flies around called nukekubi.

How do you kill a nukekubi? According to traditional tales, the simplest method is to move its headless body to another location. When the head returns and cannot find the body to reattach itself to, the creature is destroyed.

5 interesting facts about ‘mengayau’, the headhunting culture of Sabah

Now famous as an adventure destination, Sabah shares a history similar to Sarawak in that it once practiced mengayau or headhunting. This tradition involved not only taking the head but also preserving it as part of cultural rituals and beliefs.

Once practiced mainly by the Murut and Kadazandusun communities, the artifacts and legacy of headhunting can today be seen in the Sabah Museum.

Here are five interesting facts you need to know about mengayau or headhunting culture:

Here are five interesting facts you need to know about mengayau or headhunting culture of Sabah:

mengayau
A small gallery dedicated to the ‘mengayau’ practice in Sabah museum.

1. There were three types of mengayau or headhunting practices back then.

The ownership of the trophies brought back from their mengayau trips would depend on how the head was taken. If a mengayau was carried out by a larger group (usually the result of a tribal war between different communities) the community would keep the heads.

Meanwhile, if the mengayau happened as the result of a feud between a small group of people, the family would keep the head.

On top of that, some men were also known to go headhunting as a proof of bravery. This was in order for the man seeking to win a bride.

2. One of the tools used  in mengayau is called ilang sakuit.

5 interesting facts about 'mengayau', the headhunting culture of Sabah
An ilang sakuit.

Ilang sakuit is often used to cut off the enemy’s head as a symbol of a warrior’s bravery.

It is believed to have originated from Kalimantan and widely used by the Muruts.

Murut headhunters also wore ‘bilong’ on their mengayau journey, a wooden armlet used as an arm guard. In addition, they are know to have worn ‘papakol’, an accessory and talisman worn on the calf.

5 interesting facts about 'mengayau', the headhunting culture of Sabah
The bilong (right) was used as an arm guard while the papakol (left and centre) were worn as accessories on the calf.

3. How and where the skulls are kept were important.

Once the headhunters returned from their raids, the heads had to be kept outside the village for the meantime. The heads were hung from trees or bamboo in what the Kadazandusun from Tambunan and Tamparuli areas called ‘sogindai’. Other headhunters kept them in a temporary hut called ‘sulap’.

After a few days or even weeks, the Kadazandusun ‘bobohizan’ or traditional priest would perform an appeasement ritual before the heads could be safely allowed into the village.

5 interesting facts about 'mengayau', the headhunting culture of Sabah
A bobohizan’s traditional attire.

4. The skulls were then passed down from generation to generation.

In the past, skulls were considered as heirlooms and it was believed that the skulls kept by a family would bring protection to the household. When kept by the community, the skulls were believed to protect the village from harm and sickness.

5. The Murut were known to be the last of Sabah’s ethnic groups to renounce ‘mengayau’.

Collecting the heads of their enemies played an important role in the Murut spiritual belief system. As such, the Murut were reportedly the last of Sabah’s ethnic groups to renounce headhunting.

Apart from Sabah, the Murut communities can also be found living in Lawas and Limbang of Sarawak as well as in North Kalimantan, Indonesia.

Albert Kwok, the courageous Kuchingite who led the Kinabalu Guerrillas during WWII

Although Albert Kwok was born in Kuching, Sarawak, the traces of his legacy lie 800km away in Kota Kinabalu, Sabah.

Described as “neat, clean shaven, a man of superabundant energy and made many friends” by Stephen R. Evans in his book Sabah (North Borneo) Under the Rising Sun Government, Kwok was the leader of Kinabalu Guerrillas, a group of resistance fighters during the Japanese occupation of Borneo.

Albert Kwok’s early life

Albert Kwok, the courageous Kuchingite who led the Kinabalu Guerrillas during WWII
Albert Kwok’s portrait (top left) displayed together with the other freedom fighters at Sabah State Museum.

Born in Kuching in 1921 to a dentist father, Kwok was sent to China to study traditional Chinese medicine in the late 1930s.

He moved to Kota Kinabalu which was then known as Jesselton on May 15, 1941 where he lived with his sister and brother-in-law.

It is believed that Kwok’s mother, brother and his other sister were still living in Kuching during that time.

The birth of Kinabalu Guerrillas

When the Japanese force started its offence against Jesselton, the town was defended by only 650 men of the North Borneo Armed Constabulary.

By 9 Jan 1942, the whole town was occupied by the Japanese.

A month later, Kwok wanted to establish connections with the Allied movements particularly the United States Forces in the Philippines (USFIP).

USFIP was the only sole armed resistance movement in the region which had firearms.

He managed to make his way to Tawi-Tawi in the Philippines where he trained under the command of Filipino Lieutenant Colonel Alejandro Suarez.

A year later in May 1943, Kwok returned to Jesselton and tried to contact Overseas Chinese Defence Association (OCDA).

Then in June 1943, he was back in Philippines again where he was appointed Lieutenant on July 1 by the US Army.

Kwok returned to North Borneo again only with three pistols and a box of hand grenades.

With a limited supply of firearms, he started a resistance group on 21 Sept 1943.

The group initially called themselves the Chinese National Salvation Association (CNSA), a branch of the ODCA.

However with more members of indigenous peoples, Eurasians and Sikh Indians of Jesselton joining in, the group renamed themselves theKinabalu Guerrillas Defence Force.

"Kinabalu Guerrillas"
Albert Kwok, the leader of a resistance fighter known as the “Kinabalu Guerrillas”

The Double Tenth Revolt

Only armed with parangs, spears and kris, the Kinabalu Guerrillas launched their attacks from Oct 9, 1943.

With about 300 guerrilla fighters, the revolt was aided by the Bajau-Suluk leaders such as Panglima Ali (Sulug island), Jemalul (Mantanani islands), Arshad (Udar island) and Saruddin (Dinawan island) attacking from the sea.

The Kinabalu Guerrillas had the element of surprise: They temporarily succeeded reclaiming Jesselton, Tuaran and Kota Belud with 50 to 90 Japanese casualties.

Evans wrote, “The following morning, all the main buildings in Kota Kinabalu (Jesselton) right up to Tuaran, were fully decorated with flags to celebrate the Double Tenth (Oct 10). They were the Sabah Jack (North Borneo Union Jack), the Union Jack, the United States Of America and the Chinese flag.

“The people celebrated the feast in freedom.”

The aftermath

The celebration did not last long. The Japanese started to reinforce themselves with troops coming in from Kuching.

Kwok and his Kinabalu Guerrillas was forced to retreat but the fight continued for the next three months.

The Japanese launched a series of bombings from Kota Belud to Membakut, burning down villages and killing around 2000-4000 civilians.

After being threatened with the possibility that more civilians would be killed, the top members – including Kwok – surrendered themselves to the Japanese on 19 Dec 1943.

The execution of the Kinabalu Guerrillas

While in prison, Kwok was tortured and questioned. Survivors who were imprisoned with him said that he suffered quietly, taking the responsibility of the Double Tenth Revolt.

He reportedly tried to commit suicide but failed.

On 21 Jan 1944, 176 people were executed. Not all of them were members of the Kinabalu Guerrillas; some were just civilians deemed guilty by the Japanese.

Kwok, Charles Peter, Chen Chau Kong, Kong Tse Phui, and Li Tet Phui were among those who were beheaded that day.

Other members including Jules Stephens, Panglima Ali and Rajah George Sinnadurai were shot to death.

The site of their executions is where the Petagas War Memorial now stands.

Albert Kwok, the courageous Kuchingite who led the Kinabalu Guerrillas during WWII
A kempeitai (Japanese police) would wear this headgear and leggings during World War II.

Read more:

Toshinari Maeda, the Japanese nobleman who died off the coast of Bintulu during WWII

Sabah chief minister Donald Stephens’ first Malaysia Day memorable message

Donald Stephens (later known as Tun Mohd. Fuad Stephens after his conversion to Islam in January 1971), was the first chief minister of Sabah in Malaysia.

After founding United National Kadazan Organisation (UNKO) in Aug 1961, Stephens helped to negotiate Sabah’s independence through the formation of a federation.

Donald Stephens
Donald Stephens. By Unknown author – Malaysian Archive, Public Domain

The federation now known as Malaysia was heavily opposed by its neighbouring countries Indonesia and the Philippines.

After Sabah held its first elections in April 1963, Mustapha Harun was installed as the first Head of State while Stephens its chief minister.

On Sept 16, 1963, Malaya, North Borneo (Sabah) and Sarawak joined together to form Malaysia.

 

 

 

That was the day Donald Stephens relayed his Malaysia day’s message in a special broadcast. His message was also published in local newspapers.

Donald Stephens
Donald Stephens’ message was published on Daily Express. 

Think as Malaysians

He first urged Sabahans to break all barriers which divide people in the different territories of Malaysia and instead to think and act as Malaysians.

“To begin this process of barrier-breaking, let us henceforth think of ourselves as Malaysians, not as Malays, Kadazans, Muruts, Chinese, Indians, Eurasians and so on.

“Let us not only learn to think as Malaysian, let us act and live according to Malaysian ideals.”

To Sabah’s first chief minister, Malaysia Day was the greatest day yet known to Sabah.

This was because it was the day he said, “Sabah emerges from its colonial cocoon into full nationhood, an independent state within the great new nation of Malaysia.”

Campaigning for racial harmony

Speaking at the time when unity was something that needed to be worked on, Stephens placed racial harmony as one of the major political objectives of his party.

He said, “There are still strong fences dividing many of us. I want to see these fences go down as quickly as possible, however it will not be easy.

“We must destroy these barriers if we are to bring into being a Malaysia where all the people are truly one in their loyalty and love for Malaysia.”

He added that his government would encourage the capital needed to come in and get the gold lying in Sabah’s unexplored land– of minerals, oil, rubber, coconut, timber, cocoas, oil, palm, sugar, rice or other crops.

Sabah chief minister Donald Stephens’ first Malaysia Day memorable message
A group photo of Sabah’s first state cabinet with Donald Stephens sitting on the third left.

How have Stephens’ high hopes for Sabah in Malaysia fared?

He was hopeful in his message on the Malaysian federation, promising that his government would do everything possible to improve the standard of living of the people of the kampongs.

“With the funds we need for development guaranteed, I have no doubt that within a matter of years, ours could be one of the richest states in Malaysia, if not the richest state in Southeast Asia.”

Stephens died in a plane crash – a subject of numerous conspiracy theories – on June 6, 1976.

The crash happened less than two months after Berjaya, Stephen’s party won the 1976 state election.

Less than two weeks after the crash, Stephen’s successor Harris Salleh signed what most considered a lopsided deal which led to a 95% loss in oil revenue for Sabah through the Petroleum Development Act.

In 2010, Sabah made headlines when the World Bank stated in a study that it was the poorest state in Malaysia.

However, the State Economic Planning Unit (EPU) of the Chief Minister’s Department was quick to refute the claim pointing the fact that its former chief minister Musa Aman had successfully reduced the incidence of household poverty in Sabah from 24.2% in 2004 to 16.4% in 2007.

Sabah chief minister Donald Stephens’ first Malaysia Day memorable message
A stone to commemorate Malaysia Day displayed in Sabah State Museum.

8 fascinating pecies of hornbills you can spot in Sabah

Sarawak might be called the “Land of the Hornbills” but plenty of these birds also call neighbouring state – Sabah – home.

Nature lovers or avid bird watchers will find this Sabah Tourism Board infographic handy as it details the types of hornbills which can be found there along with their measurements from head to tail.

hornbills

Check out how else these hornbills differ from each other:

1. Bushy-crested hornbill (Anorrhinus galeritus)

Bushy-crested hornbills prefer roaming around subtropical and tropical lowland areas.

It is a dark-coloured bird and its tail is grey-brown with a broad black tip.

Its diet include figs, fruits, cockroaches, mantis and millipedes.

2. Asian black hornbill (Anthracoceros malayanus)

We would not be able to enjoy durian if it were not for this particular hornbill.

Asian black hornbill is known to be a major durian seeds disperser.

The bird is black overall except for its broad white-banded outer tail and its pale yellow casque.

3. Oriental-pied hornbill (Anthracoceros albirostris)

The oriental-pied hornbill is a black and white bird with a white belly and thighs. The casque, however is yellowish.

The male has a larger casque with few black marks while the female has a smaller casque with more black marks.

This hornbill is considered more common among the Asian hornbill.

4. Wrinkled hornbill (Rhabdotorrhinus corrugatus)

One characteristic of the wrinkled hornbill which stands out are its blue eye rings.

Plus, the males and females of the species look like they come from different families altogether.

The male’s bill is yellow with a red base and its casque is brown on the lower mandible while the bill and casque of the females are almost completely yellow.

Males have bright yellow feathers on the neck, chest and cheeks, but they are black in the females.

5. White-crowned hornbill (Berenicornis cormatus)

With white crown feathers on its crest, this particular hornbill is like the Andy Warhol of its kind.

It can be easily distinguished by its white head, neck, breast and tail while the remaining plumage is black.

It is also known as the long-crested hornbill or white-crested hornbill.

6. Wreathed hornbill (Rhyticeros undulatus)

Also known as the bar-pouched wreathed hornbill, you can recognise it by its yellow inflatable pouch on its throat

The casque is corrugated and it has overall black plumage with short white tail.

Males and females of wreathed hornbills look similar but the females weigh averagely lighter than the males

7. Rhinoceros hornbill (Buceros rhinoceros)

Like the rhinoceros, this hornbill has a huge bill and casque which come in orange and red.

The males’ eyes are red with black rims while the females have white with red rims.

The plumage is mostly black with white legs and its white tail has a black band.

It enjoys mostly fruit but will eat insects, rodents, small reptiles too.

8. Helmeted hornbill (Rhinoplax vigil)

First of all, this hornbill has a very heavy head. Its casque accounts up to 11 per cent of its 3kg weight.

It has mostly blackish plumage, except that the belly and legs are white.

The throat is wrinkly; pale blue to greenish in colour in females and red in males.

Where to find them?

Now that you can roughly tell these hornbills apart, where can you find them in Sabah?

According to Sabah Tourism Board website, all eight species can be spotted in one place- the Kinabatangan River – the second longest river in Malaysia and renowned for its diverse ecosystem.

Besides hornbills, the river also plays home to proboscis monkeys, orangutan and Asian elephants.

Time to pack the binoculars and a field guide book and head to Kinabatangan!

Carlsberg unveils mesmeRICEsing packaging with 4 new iconic designs

Raikan Kebanggaan Sabah & Sarawak with mesmeRICEsing Art by our Local Artists

SHAH ALAM, 16 April 2025 – In Sabah and Sarawak, rice is more than just sustenance, it is the heart of the harvest festival, a symbol of life, gratitude and unity. It carries the legacy of generations, from the dedication of farmers to traditions passed down over time, forming an unbreakable bond between the land and its people.

Carlsberg’s latest Sabah and Sarawak artist-edition packaging brings this rich heritage to life, showcasing stunning rice art that celebrates cultural pride.

Carlsberg Smooth Draught will feature these intricate rice art designs on its cans and bottles throughout the year, while, back by popular demand, Carlsberg Danish Pilsner joins the collection for a limited time in April and May.

Back for the 5th consecutive year, the artist-edition packaging reinforces Carlsberg’s commitment to honouring local traditions through design and craftsmanship.

Carlsberg unveils mesmeRICEsing packaging with 4 new iconic designs
Check out these four mesmeRICEsing designs.

Featuring four mesmeRICEsing designs “By locals, For locals”, Sabahan artist Nelson Lip and Sarawakian artist T. Bagak have meticulously designed these stunning creations, showcasing Borneo’s most symbolic icons.

Each variant features two distinct designs, one inspired by Sabah and the other Sarawak, inspiring local pride in every sip.

Carlsberg Smooth Draught’s packaging brings Borneo’s essence to life, with Sabah’s design depicting the awe-inspiring Mount Kinabalu, Malaysia’s tallest peak, while Sarawak’s design features the regal Hornbill perched above a longhouse, a revered symbol of cultural heritage and good luck.

Carlsberg Danish Pilsner, on the other hand, embraces the region’s rich heritage with Sabah’s design highlighting the gentle Orangutan and the mystical Rafflesia, some of the world’s rarest sights.

The other design celebrates Sarawak’s cultural traditions with hypnotic rhythms of the Sape and the welcoming warmth of the traditional longhouse.

“The essence of Gawai and Kaamatan is deeply tied to the harvest and rice. Carlsberg honours that heritage, embracing the unity, gratitude, and celebration at the heart of these festivals. We’re thrilled to once again ‘Raikan Kebanggaan Sabah & Sarawak’ with a stronger focus on local pride as we collaborate with two talented local artists, whose designs beautifully capture the spirit of Sabah and Sarawak, making every celebration #BestWithCarlsberg,” said Olga Pulyaeva, Marketing Director of Carlsberg Malaysia.

From 15 to 18 May 2025, at Farley Kuching, consumers can experience the vibrant fusion of traditional and modern celebration at the annual Carls Harvest Pesta.

This four-day celebration will feature the finest brews together with captivating live performances, traditional music and dance performances by local artists.

Attendees can indulge in Bornean delights and fusion cuisines while immersing themselves in interactive experiences from crafting rice art bracelets and rice resin art to mixology workshops at the CarlsBar, with free Tuak Bombs served every two hours to keep the celebrations going.

Adding to the excitement, early birds will receive a free can of Carlsberg to welcome them to the festival.

And that’s not all, consumers can also get their hands on the collectable MesmeRICEsing plates, one celebrating the iconic symbols of Sabah and the other highlighting the essence of Sarawak via in-store promotions, while stocks last, and stand a chance to win Apple 16 Pros, 11 inch iPad Air or Apple Watch Series 10.

Visit https://bestwithcarlsberg.my/harvest to learn more and follow @CarlsbergMY on Facebook and Instagram for more information and stay tuned for the upcoming Carlsberg’s special Harvest Song Music Video.

This is one celebration you don’t want to miss, so grab a can or bottle, raise a toast, and #RaikanKebanggaanSabahSarawak with Carlsberg! Remember to always #CelebrateResponsibly, if you drink, please don’t drive!

5 things to know about former Chief Secretary of Sarawak – Cyril Drummond Le Gros Clark

Cyril Drummond Le Gros Clark held the position as the Chief Secretary of Sarawak for barely seven months from May till December 1941.

But those seven months were a crucial part in Sarawak history.

On Mar 31, 1941, Le Gros Clark announced the decision of the third White Rajah Vyner Brooke, to introduce a democratic constitution.

Commenting on the Rajah’s move, Straits Budget on Apr 17, 1941 reported Le Gros Clark stating, “The Rajah took the opportunity of the Centenary of Sarawak to make public his decision, and the official Advisory Committee of His Highness received it with gratitude. The position of the Brooke family in Sarawak is one of extremely close personal contact with the people. Whatever is the position of the Rajah in the future, he remains in the eyes of the people as their Rajah.”

Here are five things to know about Cyril Drummond Le Gros Clark:

1.Le Gros Clark spent time on Gulangyu island to learn Hokkien language.

Le Gros Clark was born in 1894 and had started his career as a soldier. He joined the Sarawak Civil Service in 1925. According to Gustav Ecke and Edward Erkes in a 1947 obituary dedicated to him, Le Gros Clark went to Gulangyu Island and spent 1925 to 1927 to learn Hokkien language and culture.

Ecke and Erkes wrote, “Here on the shores of the Eastern Ocean, in the gorgeous mountain wilderness near the ancient port of Zayton, his imagination was captivated. He began to understand the life and atmosphere of the real China. The result was an intensive study of the country’s history and literature, which inspired him with the wish to do creative work as a scholar.”

2.Le Gros Clark was a translator of Su Shi from Chinese into English.

In 1928, he returned to Sarawak and was appointed Secretary for Chinese Affairs.

While working on his day job, Le Gros Clark managed to squeeze some times for his passion, researching and translating the works of Su Shi from Chinese into English.

At the end of 1931, he published his work ‘Selections from the Works Su Tung-Po’.

His hard work was paid off when he received great reviews for his book.

3.His last job was as the Officer Administering the Government in the absence of the rajah.

Right before the World War II, the last Rajah of Sarawak Vyner Brooke put out this proclamation on the Sarawak Government Gazette.

“Whereas we are about to leave the State on the 29th October, 1941:

Now therefore, know ye all men whom it may concern that we hereby appoint Cyril Drummond Le Gros Clark, Chief Secretary, to administer the Government of the State during our absence, and we enjoin that all respect and obedience be paid to the said Cyril Drummond Le Gros Clark in this position.”

When the war was about to hit the shore of Sarawak, it was suggested that Le Gros Clark withdraw with the Military Headquarters ‘as to facilitate the functioning of the Sarawak civil government elsewhere in Borneo’.

Le Gros Clark, however, was adamant that he should remain in Kuching.

He reportedly said during his later internment, “With these people of Sarawak, among whom I have spent, many years of my life, and in whose interests I have believe devoted my unselfish and loyal services, I have determined to remain and to share with them their sufferings during this period of trial.”

4.His final days as a civilian internee during WW2 at Batu Lintang Camp

After the Japanese had arrived In Kuching on Christmas Eve 1941, all the European officers were captured and eventually held in Batu Lintang Camp.

There, he served as the camp master.

Despite the poor condition and lack of basic necessities such as food and clothes, things were rather somehow uneventful at the camp.

Until, the issue of Chinese newspaper.

At first, the internees were permitted by their captors to receive the local Chinese newspapers. Those who could read Chinese translated them to those who didn’t understand.

Then in July 1943, the Japanese withdrew their permission but the internees continued to receive them illegally.

By October 1943, the Japanese became more strict and severe attitude towards their captives.

Naturally, some of the internees became fearful of the consequences that might fall upon them if they defied this order.

In his memoir Lawyer in the Wilderness (1980), Sarawak attorney general and judge Kenelm Hubert Digby claimed the whole situation had the internees divided.

He wrote, “We were promptly accused of cowardice by half-a-dozen members of the camp, who would not have been in personal danger themselves if the legality which they favoured had come to light.”

According to Digby, an American named Henry William Webber continued to arranged to receive the paper privately through the wire. His fellow internees reportedly asked him to desist but he refused to do so.

This is how Digby narrated on what happened next on the newspaper incident.

“In April 1944, the conspiracy was uncovered. The Chinese, who passed the paper to the British sergeant in charge of an outside working party, and the sergeant himself were caught. Having been very badly knocked about, the latter gave the names of his “contacts” in the civilian camp. In the result Le Gros Clark, who, as Camp Master, was deemed to have primary responsibility; Cho, the Chinese consul at Sandakan before the occupation who translated the Chinese part of the paper; Abbott, a North Borneo administrative officer , who translated the Malay part of the paper; Hill, another North Borneo administrative officer, who, in his capacity as secretary of the General Committee, had had the job of reading out the translations in the huts; Macdonald, a Sarawak planter; Stokes, a North Borneo doctor; and the American, Webber, were all arrested in June.”

5.Remembering Cyril Drummond Le Gros Clark

Some reports stated that the group was arrested in May. Regardless, Le Gros Clark and the rest of them first sentenced to prison in Kuching and later in Batu Tiga in Jesselton (now Kota Kinabalu).

In January 1945, the Japanese moved their prisoners to Beaufort and on April 12, 1945, they moved them to Keningau.

Since then, nobody knew the fates of these prisoners at first. As none of them were seen alive after the war had ended, the British government started inquiries to locate them.

Then in October 1945, the group of investigators led by former resident of the Sabah West Coast Division Richard Evans found the graves of Le Gros Clark and others at an airfield used by the Japanese.

As it turned out, Le Gros Clark, Cho Huan Lai, Valentine A. Stokes, Henry William Webber and Donald Macdonald were all executed on July 6, 1945, two months before the Japanese had surrendered.

All of their remains were later reburied at the old Anglican Cemetery of Jesselton.

Today, a monument is erected near the former airfield where Le Gros Clark and others been executed.

Looking back at Labuan War Crimes Trials during World War II

After the Second World War (WWII) ended, Labuan became one of the locations where war crime trials took place.

From December 1945 and January 1946, 16 war crime trials took place at Labuan.

Some of the cases trialed at Labuan were the ill-treatment of prisoners of War (POW) at Batu Lintang Camp, the Sandakan Death Marches and the final executions of POWs at Ranau.

Looking back at Labuan War Crimes Trials during World War II
Two military policemen guard four Japanese officers outside the Labuan court. Courtesy of Australian War Memorial. Copyright expired-public domain.

Why hold the war crimes trials in Labuan?

According to Georgina Fitzpatrick in the book Australia’s War Crimes Trials 1945-51, Labuan was the location of Australia’s 9th Division headquarters.

“There was a large garrison of Australian soldiers there to guard a war criminal’s compound and to provide other ancillary staff needed for war crime trials. Labuan was also the location of an Australian General Hospital (AGH) where those liberated Allied prisoners of war who were not well enough to be evacuated to Morotai had been sent to recuperate from their ill-treatment in Kuching camp. This placed them in proximity to the Japanese war criminal compound, where they could assist in identifying war criminal suspect,” Fitzpatrick stated.

Bearing witness at Labuan War Crimes Trials

It was rare to have former POWs of the Japanese to be present in person at these trials as a witness.

However, it did happen in the Labuan War Crimes Trials.

One of the six survivors of Sandakan Death Marches Warrant Officer William Sticpewich appeared at three different trials at Labuan.

Athol Moffitt was the jurist who was involved with the Labuan War Crimes Trials.

After the war, Moffitt reveal in his diary that Sticpewich had been flown back to Labuan at the request of the Japanese defence team.

The Japanese thought that he might be a friendly witness.

Unfortunately for them, this particular move became the defense team’s ‘greatest mistake’.

According to Moffitt, Sticpewich ‘got on the right side of the Japs and can speak quite a lot of Japanese – being very handy as a carpenter and good at fixing machines he made himself invaluable to the Japs during his imprisonment.

“He had the run of the camp and got a little extra food from the Jap leavings. He also poked his nose into things and can now tell us all sorts of things as to what food they had and what medicines they had etc.”

During his return to Borneo, Sticpewich was not only providing evidence against the Japanese. He also retook the Sandakan Death Marches route to help locate the graves of Allied forces.

Interpreters of Labuan War Crime Trials

Since the Australian prosecuting team spoke in English and the Japanese military obviously spoke in Japanese, the court needed interpreters to carry on with the trials.

One of the interpreters at Labuan reportedly went an extra mile to do his job.

Lieutenant Joseph da Costa was considered one of the most fluent of the Allied Translator and Interpreter Service (ATIS) interpreters at Labuan.

Despite that, da Costa was still concerned that the suspects did not understand what was going on.

Before the war broke out, he was studying in Japan and later onboard one of the last ships to leave to Australia in 1941.

While his spoken Japanese was fluent enough, da Costa was not familiar with military or medical terms in Japanese.

He then started a practice of visiting the specific prisoner in the evening to go over the day’s proceedings to make sure the suspect knew what had been said during the day.

Sergeant Donald Mann was another interpreter provided by ATIS at the Labuan trials.

Born to English parents, Mann was a former resident of Kobe.

Like da Costa, he too had been evacuated from Japan in 1941.

Since these two interpreters provided by ATIS were actually living and studying in Japan, their Japanese language proficiency was considered at higher standard compared to at other trials.

The Japanese defence counsel in Ambon war crime trials Somiya Shinji for instance argued that the accused were ‘unable to defend themselves sufficiently’ because they could not express ‘in an exact and accurate manner what they wanted to state’.

Defending the war criminals at Labuan War Crimes Trials

Looking back at Labuan War Crimes Trials during World War II

Speaking of the defence counsel, their competence was an issue which was raised many times during the trials.

The defending officer in one of the Labuan trials actually said this during his closing statement:

“The only thing for which I should like to make an apology and to beg your understanding is the problem of language. My English knowledge is extremely limited. Besides that, I am not will informed in jurisprudence at large and am quite ignorant about the Australian laws and regulations which this case is charged with. I am afraid this weakness will let me feel not only inconvenient but also to feel a kind of irritation of not being able to express my mind fully, like to scratch an itchy spot from outsides shoes.”

One of the defending officers in Labuan was Colonel Yamada Setsuo.

Even though he had been the Chief Legal Officer at Kuching during the Japanese occupation, there are some doubts that Yamada actually had legal qualifications.

Reporting on Labuan War Crimes Trials

More than 75 years passed since the war ended and the current generation roughly know about the atrocities committed by the Japanese during WWII.

However when the war literally just ended, the public, particularly the families of war crimes victims, had no idea the heinousness that their loved ones went through.

Now came in the question of how much the public should know.

According to Fitzpatrick when the Labuan trials started, the press entered into ‘a gentleman’s agreement with the military authorities to reveal only general details of what had happened to and to refrain from publishing the names of victims’.

During that time, the readers were give some amount of detail about conditions of starvation and brutality in the camps as well as about the death marches and massacres.

By doing this, the Australian military believed that they were trying to protect the families.

On the contrary, they were accused of cover-up.

Still, some of the news reports published by the Argus and the Sydney Morning Herald gave more than enough details on the cases that they must have frightened any relatives of men missing in action.

Eric Thornton from the Argus for example reported, “Shots entered the house where sick POWs were lying, and they began to move out. Those too sick to walk started to crawl toward the grass, and all were slaughtered on the spot. When asked why he did not stop the slaughter, Sugino said he was so excited he did not think of it.”

Japanese Sergeant Major Tsurio Sugino was from the Borneo Prisoner of War and Internee Guard Unit.

He was charged with ‘having caused to be killed 46 Australian, British and Indian POWs (survivors from Labuan POW Camp) at Miri on Oct 6, 1945. Sugino was found guilty and sentenced to death.

Any convicted Japanese war criminals who received a death sentence and whose sentence was confirmed were executed where they had been tried.

Those who were sentenced to terms of imprisonment were initially held where that had been tried before they were moved to other places such as Rabaul.

The last trials

The last Australian-run trial held on Labuan was a mass trial of 45 guards.

These guards were suspected of ill-treating prisoners at the Batu Lintang Camp.

The trial was completed on Jan 31, 1946. After that, any other trials on Labuan were conducted by the 32nd Indian Brigade.

Overall, the Australians conducted 16 trials in Labuan between Dec 3, 1945 and Jan 31, 1946, in which 145 accused were involved, 17 were acquitted and 128 were found guilty.

In the end of the Australian trials, 39 Japanese had received death sentences, 36 by shooting and three by hanging.

So what the survivors thought of these results?

Victims’ Responses to the Trials’ Results

Looking back at Labuan War Crimes Trials during World War II
The Survivors of Batu Lintang Camp.

Michelle Cunningham in her book Defying the Odds: Surviving Sandakan and Kuching published some accounts on the victims’ point of view on the trials’ verdicts.

She wrote, “Some months after the war a British officer, Captain H.D.A. Yates, who had remained in the army in Borneo wrote to his former prison mates to update them on the war crimes trials and the questioning of the guards. He commented on the fate of several of the guards, suggesting that some sentences might be a bit harsh and lamenting that those for the most hated guards might not be harsh enough. He was pleased that Tadao Yoshimura, the assistant quartermaster at Batu Lintang, had escaped prosecution, for he had been one of the ‘good’ boys.”

The parting gift

While there were many horrific accounts that were revealed during the Labuan War Crimes Trial, there was one unexpected story that was disclosed many years after.

According to an article by the Journal of the New South Wales Bar Association, Russell Le Gay Brereton was the first investigate and prosecute Japanese guards during the Labuan trial.

An event that would stay with him forever was witnessing the formal surrender of General Masao Baba.

He formally turned over his sword to Australian Major General George Wootten at Labuan on Sept 10, 1945.

As part of his job as an investigator, Brereton flew to Kuching and stayed at The Astana. He found the Astana to be ‘the last word in luxury. Marble bathrooms and all’.

He also flew to Sandakan which for him the worst POW camp.

Brereton was then appointed as prosecutor in the first of the Labuan War Crimes Trials particularly the trial of Sgt Major Sugino.

During the trial, he impressed the Japanese defenders and officers with his concern for justice. The defending officer Yamada reportedly invited Brereton ‘to be his guest in Japan’ after things have settle down.

Brereton left Labuan on New Year’s Day in 1946 with a parting gift from General Baba.

The general presented him a Japanese calligraphy written in thick brush strokes on rice paper with translation and dedication on the reverse side read, “True heart is the core of everything.”

Baba was brought to Rabaul for trial and was found guilty with command responsibility for the Sandakan Death Marches.

He was executed by hanging on Aug 7, 1947.

Looking back at Labuan War Crimes Trials during World War II

Celebrating Sabah and Sarawak pride with artistic icons on Carlsberg Special Edition cans

Celebrating Sabah and Sarawak pride with artistic icons on Carlsberg Special Edition cans
Carlsberg presents Sabah and Sarawak’s special-edition packaging in appreciation of their
beautiful heritage, traditions, and natural wonders

SHAH ALAM, 28 March 2022 – Building on the success of its Gawai and Kaamatan Festivals’ limited-edition packaging last year, Carlsberg Smooth Draught presents six artistically designed special-edition
cans and bottles this year to celebrate the pride of Sabah & Sarawak. The eye-catching mural that perfectly wraps each product centres around bringing people together to appreciate and celebrate the bountiful art and culture of the stunning Borneo islands.

Sporting six unique icons in vibrant colours, the ‘Sabah & Sarawak Pride’ packaging sublimely accentuates the lush local nature and rich culture in an illustrative composition, showcasing a masterpiece of contemporary art and beer. The creative artworks feature icons such as the Orangutan, majestic mountains and Rafflesia of Sabah and the Longhouse, Hornbill and Sape of Sarawak.

Aptly themed ‘Raikan Kebanggaan Sabah & Sarawak’, this campaign pays tribute and recognition to the beautiful culture of the natives, extraordinary wildlife, and amazing natural wonders. Available in 320ml cans and 580ml bottles, these iconic Carlsberg Smooth Draught products are made exclusively for Carlsberg consumers in Sabah and Sarawak and will be introduced in three phases through island-wide consumer promotions. The first two designs were revealed in March, followed by another two in conjunction with the coming Gawai and Kaamatan festivals and the final two to be unveiled towards the last quarter of the year.

“Sabah and Sarawak are both well-known for their diverse people, languages, traditions and festivities, so is Carlsberg, a brand that celebrates, and pays homage to that distinction that the locals carry so proudly. Last year, our first-of-its-kind festive cans in conjunction with the Gawai and Kaamatan festivals had such an amazing reception. This year, we wanted to step it up a notch, by rendering some of the most notable local icons into works of art, using our products as the canvas,” said Stefano Clini, Managing Director of Carlsberg Malaysia.

Visit https://carlsbergsabahsarawak.com to find out more about promotions in-store. ‘Like’ and ‘Follow’ @CarlsbergMY on Facebook and Instagram for Carlsberg’s latest activities and giveaways.

Of course, as part of living a safe and responsible life, we advocate responsible consumption, always remember if you drink, don’t drive – #CelebrateResponsibly.


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