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Sarawak once exported over 60 tonnes of pangolin scales in the 1950s

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Did you know that it was legal to export pangolin scales in Sarawak back in the 1950s?

Pangolin (Manis javanica) was hunted for its scales and then exported through Kuching.

This unique animal has large, protective scales covering their skin. It is the only know mammal to have this feature.

They live in hollow trees or burrows. Pangolins are nocturnal and tend to be solitary. They only meet to mate. Their diet consists of mainly ants and termites, which they capture using their long tongues.

According to a report by Tom Harrisson and Loh Chee Yin, from 1958 to 1964 Sarawak exported more than 60 tonnes of pangolin scales.

Harrisson and Loh found in their study that each pangolin’s exportable scales average about 3 catty (1.8kg).

Here comes the sad part; since the maturity of the animals does not effect the value of their scales, so the traders back then even exported scales from younger pangolins.

The researchers calculated based on the weight of the pangolin scales that there over 50,000 pangolins were hunted for their scales in just seven years!

Where did these pangolin scales came from

Harrisson and Loh wrote, “Ninety-nine per cent of the scales exported from Sarawak came from Indonesian Borneo.

“They were being smuggled over mainly to the border towns of Krokong in the First Division and Lubok Antu in the Second Divison, while shops in Tebakang, Serian and Simanggang also bought any amount offered to them for sale by local people or by Indonesians, in quantities ranging from 50 to 500 katis.”

The pangolin scales that came to the dealers in pieces packed in gunny sacks.

For scales that came in with the skin attached usually fetched a poorer prices. This is because they need to boil them first to extract the scales.

“As they reach the shops, they are checked to make sure they are dry, and genuine and then repacked for export to Singapore or Hong Kong, where they are probably cleaned and sorted for re-export to mainlain China,” Harrisson and Loh stated.

The purpose of pangolin scales trades

Pangolin scales were wanted for their so-called medicinal values. They believed it had anti-septic values, stimulated blood veins and sped up the chemical reaction of any medicine.

There were two methods of application.

Firstly, raw pieces of scales were used for scratching itchy skin. It was believed that this would prevent further infection which usually follows if the affected part is scratched by fingernails.

Secondly, pangolin scales were ground into powder and then mixed in with other herbs boiled in water for the patient to drink.

Back then, dealers paid from $200 to $300 per picul or 100 kati for scales or $70 to $90 per pikul for scales still attached to the skin.

These prices also depended on the demand from China.

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The price of pangolin scales depended on demand from China. Credits: Pixabay.
Protecting the pangolin in present day Sarawak

In October 2019, Sarawak Forestry Corporation announced its plan to have the pangolin upgraded to the “totally protected” category.

Totally protected species in Sarawak may not be kept as pets, hunted, captured, killed, sold, imported or exported or disturbed in any way, nor may anyone be in possession of any recognizable part of these animals.

To this day, the pangolin population is still threatened by deforestation and poaching for its flesh and scales.

According to World Conservation Society, pangolin scales are made of keratin which is the same thing that makes our human fingernails and hair.

Hence, eating pangolin scales has no medicinal value whatsoever as it is like eating your own fingernails or hair.

Read more:

Sarawakians were once encouraged to catch shark commercially

How the Bornean Rhinoceros was hunted into extinction in Sarawak

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Gawai Betembang, when slaves were freed through adoption

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Every ethnic group in Sarawak has a forgotten ritual or ceremony that is no longer practised due to several reasons. The main reason is usually because that ritual or ceremony no longer applies, especially if it is related to headhunting or slavery.

Here is an example of a ceremony that is no longer practised by today’s Iban communities in Sarawak. Iban ethnologist Benedict Sandin shared his research on Gawai betembang which was published in The Sarawak Gazette (Aug 31, 1964).

In Anthony Richards’ Iban-English dictionary, the word “tembang” means a token or pledge given at the formal manumission (which means the formal freeing) of slaves.

According to Benedict, “betembang” is a word used by the Iban to refer to the adoption of a slave or a lower class person by somebody from the upper class at a special feast held for that purpose.

“More than a century ago, the Ibans of Saribas and Skrang in the second division of Sarawak used to engage in piracy. Through these piratical pursuits they captured many slaves as victims of their raids,” Benedict stated.

“The other Ibans who lived further inland, especially in the Batang Lupar areas, did not join them in piracy in the Batang Lupar areas, but started to fight amongst themselves over all kinds of disputes, sometimes settled by a slave’s death.”

Iban slavery in the olden days

According to the Iban tradition, if a man incurred a debt which he could not pay when asked to do so, he also would be taken as a slave by his creditor.

If a trapper set a trap for wild animals (jerungkang) and it killed a person, the trapper would be required to pay compensation (pati nyawa) for the life lost.

Let’s say that he was unable to pay this fine, he then would have to become a slave to the deceased’s family. This rule also applied in any cases of accidental death.

If an unmarried woman became pregnant and did not name the father of her child by the fourth month and was unable to pay the required fine, she would be held responsible for anyone in the village who fell sick and died.

Generally, the Iban people did not treat their slaves (or “ulun”) cruelly. However, if necessary, the owner had the right to kill his slave if there was no fresh human heads for him to use at a ceremony to open the mourning period of a member of his family.

In weddings, if the son or daughter of a slave owner should marry, the father might present the child of one of his slaves for their own use.

Furthermore, many slaves were sold by the Ibans to Malay traders as the purchase price for old jars which they prized highly.

Benedict also pointed out, “Should a slave marry another slave in his or her master’s house, the offspring would automatically become the property of the master of the house but the slaves would have no claim on the master’s property.”

Slavery during the reign of Charles Brooke

When Sarawak came under the second White Rajah of Sarawak Charles Brooke, a proclamation was made to abolish slavery in the kingdom in 1886.

Following this decree, many slaves were freed by paying their masters a sum of $36 or its equivalent in the form of jars.

Surprisingly, not all of these slaves wished to be freed. Those who were well treated by their masters continued to live with them for the rest of their lives.

In those days, any slave owner who wished to adopt his slave as his own child was allowed to do so by holding a special ceremony called Gawai Betembang or adat betembang.

For this ceremony, the slave had to satisfy certain conditions such as brew a jar of tuak, produce a small pig (whose liver would be examined to judge its omens regarding the prosperity of the child’s future), produce a spear, buy eight yards of white calico and two yards of red calico with which to make a flag.

The feast of Gawai Betembang

Gawai Betembang was usually held during the night or after the end of other festivities. At this time, many influential chiefs and warriors in the area were invited as witnesses.

Benedict stated, “At the break of day, after the night feasting, a procession took place. In this, an influential chief carried the red flag. He was followed by another who carried the spear. Behind them walked the other chiefs, or their wives if the slave was a girl. Behind came others, members and relatives of the slave master’s family. The hands of those taking part in the procession must hold the length of white calico, called lalau.”

The procession then encircled the ruai (veranda) of the longhouse three times. On the third round, at each veranda, a speaker would ask them, “Chiefs and elders, you have walked three times encircling us. Now, may we be told the reason why you are carrying a flag and a spear and are followed by men and women?”

No longer a slave but a child
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After Gawai Betembang was held, a slave was no longer a slave but a “child”. Credits: Pixabay

To this, the chief carrying the spear answered something like this, “Yes, it is right for you all to ask me this question. We have a special reason for holding this procession. This is to mark the day for (so and so) to adopt (so and so) who is former slave and is now to become his own child. This ceremony therefore, is a mark of approval that this child now becomes the rightful heir to his new parents’ property. His ranks is now in line with that of his former master and he is no longer a slave.”

The chief then warned the attendees, “In future, if anyone of us should still call him a slave or a person of low birth, with this spear he shall raid our houses and loot our property. Please remember this, as this is the reason why this feast is being held.”

Shortly after the procession, the newly adopted child would lead the young men to offer tuak to all the attendees in honour of the adoption ceremony.

Then one of the chiefs would kill the young pig, whose liver was carefully examined to find the indications regarding future well-being of the adopted child.

When the ceremony came to an end, the spear was placed in the hands of the newly adopted child and the guests returned to their respective longhouses.

According to Benedict, Gawai Betembung must not be confused with the ordinary Gawai Ngiru ceremony.

“Gawai Ngiru is a ceremony for a man of the same rank to adopt the child of another, and should be witnessed by at least three longhouse headmen,” he added.

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The story of Apai Saloi and how he lost his sago flour

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Here is a story of Iban comedic folklore hero Apai Saloi, recorded by historian Benedict Sandin which was published in The Sarawak Gazette (Dec 31, 1965):

Long time ago, in Gelong country where Apai Saloi lived, there was a great famine.

So Apai Saloi took his sons, Saloi and Ensali, to cut down a sago tree somewhere downriver from their house.

After they extracted the sago and made it into flour, the father and sons put them in bags and went home in their boat.

While cruising past their paddy fields, Apai Saloi saw something golden yellow glittering in the sun.

Immediately, he thought they were ripe paddy grains. His sons, however, did not believe that they were paddy grains but the flowers of a type of grass called ensawa.

Apai Saloi argued with his sons for awhile over the ‘paddy grains’. After some time, his sons gave up arguing with him.

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Apai Saloi thought he ensewa grass was paddy grains. Credits: Pixabay

Apai Saloi threw away his sago flour

Instead of bringing home the sago flour, he threw it into the river. He said that it was useless to bring it home since within the next few days they would reap their new harvest.

Before he went on with his journey home, Apai Saloi made a mark at the side of the boat with his knife in order to remember the exact place where the sago flour had been thrown into the river.

Then, he asked his sons to paddle hard so that he could reach home quickly.

When they reached home, his wife Indai Saloi asked where the sago flour was.

Apai Saloi told her with all honesty that he had thrown it into the river. Indai Saloi was furious with him, calling Apai Saloi a fool for letting his family starve.

But Apai Saloi confidently told her not to worry as their paddy had already ripened.

His wife was smart enough to know that it was impossible for that to happen at this time of the year.

Meanwhile, her sons Saloi and Ensali came forward to tell their mother about what happened and how they argued with their father.

Again, Indai Saloi scolded her husband for his foolishness.

Looking for the sago flour

Tired of his wife’s scolding, Apai Saloi took his sons to look for the bags of sago flour. He told his wife that it was easy to find it since he had marked the place where he had thrown it away.

Immediately after they left their wharf, Apai Saloi asked his sons to dive into the water.

Obediently, they followed their father’s instruction. But no matter how many times they dove into the river, they could not find the bags of sago flour.

Apai Saloi insisted that that was the location of the sago flour since he already made the mark at the side of his boat.

His sons continued to dive until they both could no longer continue.

Seeing her husband returning without the sago flour, Indai Saloi became furious again. Apai Saloi could not do anything else but retire to his mosquito net.

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How news was spread in Sarawak before there was the Sarawak Gazette

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The Sarawak Gazette was a pet project by the second White Rajah Charles Brooke.

Printed by the Government Printing Office, the first issue was published on Aug 26, 1870 featuring a summary of Reuter’s telegrams on the Franco-Prussian War in a three-page leaflet.

It mostly featured information on commodity prices, agricultural information, anthropology and archaeology and history.

Sarawak (or the province of Kuching) was recognised as an independent kingdom in 1841, but the Sarawak Gazette only came to existence in 1870.

So how did news or information get passed around before 1870?

R.Pringle in The Sarawak Gazette on June 30, 1965 wrote, “It may be assumed that the tiny handful of Europeans who inhabited the Rajah’s domain depended (like everyone else) on word of mouth -on a highly sensitive jungle grapevine which could spread news almost as fast, if not perhaps so accurately, as Reuters.”

But even during the 19th century, it was not wise to depend on word of mouth for information.

Sarawak informal news bulletins

According to Pringle, there were records in London that the Sarawak government had published informal news bulletins as early as 1859.

“That was the year of the so-called Great Malay Plot, a particularly nervous time in the history of the early Brooke state. The Rajah, James, was away in England. Following the assassination of two officers at Kanowit on June 25, the Tuan Muda Charles Anthoni Johnson, later to be the Second Rajah, Charles Brooke, concluded that Sheriff Masahor of Sarikei, described in the history books as a ‘half-breed Arab’ was in league with other Malay chiefs in plot to overthrow the Brooke regime”, Pringle wrote.

When the news of Fox and Steele murders reached Kuching, Charles immediately went to the Rajang area to punish the killers.

To prove and to inform others especially European officers that he took action on the matter, he sent out a news bulletin.

Printed on a sheet of paper about 5 by 7 inches, he sent out the news about his countermeasures on the double homicide.

This news bulletin (dated on Aug 5, 1859) was believed to be kept in the archives of the Society for the Propagation of the Gospel in London.

Here was what was written in the news:

BY AUTHORITY OF THE GOVERNMENT

Despatches from the Rejang were received last night by the Government giving news up to the 28th July.

Mr Johnson (Charles Brooke), with his squadron of gunboats, arrived at Rejang on the 25th, and on the following day proceeded up to Siriki (Sarikei), taking with him Tani, who appears to have been the prime mover in the Kanowit murders.

On the 26th the Head Malays of Siriki tried and executed Si Tani, Si Deraman and six other Kanowit Malays who were in league with the Kanowits Si Kalai and Sawing.

Si Abi, one of the murderers of Mr Steele, had previously been put to death, Si Talip, his other murderer, is reported to have fled to Muka (Mukah), but there is every reason to believe that he will be delivered up to justice. The actual murderer of Mr Fox was killed on the spot by Sayong. The conduct of this fortman, who alone stood to his duty, is worthy of the highest praise.

On the following day the Datus and Head Malays of Sarawak who accompanied the expedition, convicted and executed Haji Mohammed and fiver fortmen who had basely deserted their posts and surrendered Kanowit Fort into the hands of the rebels.

Si Kalai and Sawing have located themselves at the mouth of the Amah, between Kanowit and Katibas and the Dyaks are only waiting Mr Johnson’s arrival to attack in force.

Most of the arms of the fort have been recovered. Mr Johnson, with a large force of Dyaks and Malays, was about to go up to Kanowit immediately.

As false reports arise, it is requested that no reliance be placed in news that is not published by Authority.

Then at the bottom of the bulletin, the words printed were ‘Sarawak Mission Press’.

Before Sarawak Gazette came into the picture, Pringle believed the Brooke government may have published some kind of newspaper or proto-newspaper from time to time, just like how they informed the punitive expedition against Fox and Steele murderers.

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Do you have information on Sarawak Mission Press? Let us know in the comment box.

Read more about Fox and Steele murders here:

The local version of Fox and Steele murder

The 1859 Murders of Fox and Steel in Kanowit

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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).

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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

Dayaks in their war dress
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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That one time James Brooke almost died of smallpox

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In May 1853, the first White Rajah of Sarawak James Brooke contracted the smallpox disease.

It was so severe that he almost died. At that time, he had just arrived in Sarawak from a visit to England.

Unfortunately for him, there was no doctor in Sarawak. The only man with some medical knowledge – Bishop Francis McDougall – was in England.

Brooke knew the disease was contagious, so he insisted on everyone who had never had the disease to keep out of his room.

He trusted an Arab man named Sheriff Moksain who knew some local treatment to take care of him.

There were also Captain John Brooke (James’ nephew) and his three loyal Malay servants as well as Arthur Crookshank and Reverend Andrew Horsburgh at his attendance.

200px Sir James Brooke 1847 by Francis Grant
James Brooke
This was what Horsburgh about the event:

“Having heard that the Rajah would not allow any of his relations to attend upon him from fear of their taking the disease, I wrote to Captain Brooke and offered to nurse him. Captain Brooke first thought I had better not, as I might introduce the disease into the mission school; but early next morning I received a note from him asking me to go over and see the Rajah.

I found him in the height of the disease, and I need not describe the unsightly appearance, but at the same time I could not help being struck with the sharpness of his clear blue eye.

The fever was very high, his mind was so continually wandering that it was difficult to make him understand anything; yet he could generally be recalled to a subject by a direct address, and he could then express himself clearly upon it.

As I entered the room he saw me and called out, ‘Don’t come here! Have you had smallpox? Have you had it? Have you had it?’ to which I bluntly answered ‘Yes.’ I told Captain Brooke after leaving the room that I thought the Rajah very ill, but that I had seen as ill recover.

I had been reading in some medical publications that it was now the custom to treat fevers with wine and brandy, and I explained to Captain Brooke what I thought, and showed him the authorities on which I formed my opinion, for Mr. McDougall, who was then in England, had a medical library which we missionaries all studied.

I accordingly proposed that he should have some brandy, and Captain Brooke assenting, I mixed some with water and put in some things to make it taste like medicine, and brought it to him.”

The Rajah refused to take the ‘medicine’ for his smallpox

He resolutely refused to take or even to look at it. ‘For God’s sake, Rajah,’ said Captain Brooke, ‘do take it’, and he pleaded earnestly that he should.

He at last was so far moved as to what it was, so I told him that was quinine in it.

‘Anything else?’ I fenced with the brandy as long as possible, but before his eager and half angry questioning I was obliged at last to confess it.

This was enough, he turned his face to the ceiling, help up his hands, and exclaimed, ‘Whoever heard of brandy in smallpox!’

In the afternoon he seemed to be getting weaker, and I made up a stimulating prescription, which was given in one of the medical books, told Captain Brooke of it, and begged him to use his influence to get the Rajah to take it.

At Captain Brooke’s entreaty he took it, and it soothed him and gave him a little rest.

I continued to give the Rajah food and stimulants, but he did not like my pressing medicine on him and from the hands of Mr Crookshank especially he would not take what he would not from me.

James Brooke’s first letter after his sickness

It was not sure how long Brooke was sick in his bed. Nonetheless, the first letter he wrote to his friend John Templer in England dated on June 28, 1853.

He wrote, “For fifteen days I lay raging with fever, or shivering with the cold water, which they threw over me in my bed – my mind wandering, and without sleep, lingering between life and death. My constitution triumphed over disease, and after a prolonged sleep, brought on by a dose of opium, given me by Crookshank, I woke sensible to the loathsome state to which I was reduced; literally from head to foot I was seemed with this frightful disorder; and feeble as an infant, I strove to reconcile myself to the will of God, who had afflicted me.”

While the rajah was able to survive the disease, his face was scarred for life. In the same letter he sent to Templer, he stated “Since then I have been improving, and am now clear of the disgusting part of the disease, though I fear, my friends must learn to know me under a different face to any I have yet worn towards them.”

Even though the vaccination against smallpox had already been discovered in 1798 by British doctor Edward Jenner, it is odd that Brooke did not have himself vaccinated.

Vaccination against smallpox was finally introduced in Sarawak in the 1860s.

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Local Vegetables in Sarawak You Should Know

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Because kolo mee and laksa are not the only things that taste good in Sarawak…..

terung pipit ikan pusu anchovies

Often times, when we talk about Sarawak cuisine we do not give enough credit to the local vegetables in Sarawak.

While some (most?) might consider vegetables their kryptonite, Sarawak vegetables are far more interesting than the supermarket variety of carrots and cabbages.

In Sarawak, we have a variety of local vegetables that not only taste delicious, but they have different texture, taste and even colour.

Here are some of local vegetables in Sarawak that you might have seen in the local markets.  

Midin

fresh green jungle produce midin bracken fern

Midin or bracken fern (Stenochlaena palustris) is basically the ‘Beyonce’ of local vegetables in Sarawak. Even though it’s supposedly only found here, everybody across Malaysia (and those who have eaten here) knows about it.

It has a beautiful spiral shaped tip that is softer than its crunchy bottom half.

It is a wild vegetable that typically grows in open spaces, usually in peat soil.

As a wild vegetable, it is said that midin is resistant towards pesticides.  

When visiting here, it is typically recommended to try midin cooked with belacan (shrimp paste). However, some people might opt to have it cooked with just garlic. These days however, you can see some local restaurants serving it as a cold salad with shrimp, slices of shallots, vinegar and chillies.

Paku-pakis

fresh green jungle produce wild fern paku pakis

This wild fern is similar to midin as you can normally find it growing in the wild.

However, unlike midin, it has a different appearance. The fronds of the wild fern is a bit looser and more elongated.

And much similar to midin, this vegetable is normally stir-fried with belacan. It has a crunchy texture.

Paku kubuk 

fresh green jungle produce paku kubuk wild fern

Paku kubuk might look almost similar to midin and paku pakis. However, unlike the other two, its distinguished feature is its hairy white stem.

Like the other two ferns, paku kubuk is a wild vegetable that grows alongside paku pakis. It can be easily be found on the roadside.

To prepare this dish, most would cook as a soup with garlic clove and ginger. Some even prefer to blanch it and eat it with sambal.

However, unlike the other two, paku kubuk has a slightly bitter taste and a softer, spongier texture.

Daun timun (cucumber leaves)

Next on our list of local vegetables in Sarawak is daun timun. It is pretty easy to distinguish due to the triangular shape of its leaf and squishy velvety texture.

Typically, this vegetable is best prepared as a soup. Generally, some would prefer adding other vegetables such as baby corn or cucumber.

Daun ensabi (mustard greens)

mustard greens sarawak

For those who might not enjoy bitter flavours, then daun ensabi or Sarawak mustard green might not be the one for you.

Typically, this local vegetable is cooked with belacan and garlic or simply made into soup.

In Sarawak, sometimes kasam ensabi or pickled mustard green is also another way to enjoy this vegetable.

To prepare kasam ensabi, the leaves are rubbed together with coarse salt until they are completely wilted.

Once wilted, the vegetable is squeezed until all the moisture is pressed out and later kept in a container.

Borneo sour brinjal or Terong Dayak

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Terong Dayak or terong assam (Solanum ferox) is another popular choice of local vegetables in Sarawak.

One surprising fact about this round orange vegetable is that it is part of the Protected Geographic Indication in Sarawak even though it can be found all over Borneo.

Typically, Terong Dayak is prepared in various ways. However, most would probably agree that the best way it prepared is as a soup since it has a natural tangy taste.

Daun ubi (cassava leaves)

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A local favourite, the cassava leaf or ‘daun ubi’.

Daun ubi or cassava leaves is a common vegetable dish in Sarawak. Typically, you can find them already finely grounded and packed in local markets.

While some may prefer the simple method of stir frying daun ubi tumbuk, it is a versatile vegetable that can prepared in various ways.

Terung pipit

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Terung pipit or Solanum torvum is another local vegetable in Sarawak that you should know.

As the name might have suggested it, it is a cousin of the Terong Dayak.

Also known as turkey berry, terung pipit looks almost similar to green peas. It has a bitter taste and a slighty squishy texture when cooked.

Typically, terung pipit is an added ingredient to various dishes. For instance, in Sarawak, terung pipit is goes well with daun ubi tumbuk.

Other than that, it can also be added to fish curry dishes or even beef stew.

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A Sarawakian legend of durian you probably never heard of

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A Sarawak Gazette writer, Lee Kok Yin published an article about a durian legend that he heard when he was teaching in rural Sarawak.

Here is a legend from local Sarawakians about the King of Fruits – the durian – you probably never heard of:

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King of Fruits, Durian! Credits: Pixabay.

Once upon a time, there was a poor family of eight who earned their living through farming.

The sad part was the father, who was supposed to be the head of the family, was a lazy man.

So all the work and responsibilities fell to the mother.

One day, the mother fell sick and was unable to work on the farm. Even so, the father still refused to work and continued with his lazy ways.

Slowly, the family’s food storage started getting low and their farm slowly turned into a jungle.

As she lay on her sickbed, the mother prayed to God to save her young children from starvation.

Thinking there was no hope for her to get better and being sick was a burden for her children, the mother decided to kill herself.

She then jumped into a deep pool and drowned to death.

A few nights after her death, the children dreamed that the mother told them to go to her tomb where they would find food.

When they woke up, they realised all of them had the same dream. Believing the words of their mother, they all went to her tomb.

There, they saw a tall tree bearing hundreds of thorny fruits. When they tasted the flesh of the fruit, they found it to be sweet and delicious.

Thus, this was how durian came about.

Another meaning of liu lian or durian

The Chinese word for durian, “liu lian” also means to ‘stop and stay’. According to Lee, in the olden days, before Chinese merchants sailed to the islands of the South Seas, their wives or parents always warned them not to eat any durian.

They believed that those who once tasted its flavour, would forever stay in that foreign country.

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The first dragon boats to join Sarawak Regatta

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While the Sarawak Regatta was started a long time ago during Brooke reign, the dragon boats only made their debut on the Sarawak river in 1952.

Originating from the Pearl River Delta region of China’s southern Guangdong province, the dragon boat dates back 2,000 years.

Every dragon boat has a drummer who leads the paddlers with their rhythmic drum beats.

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Dragon boat

According To Kao Lun-wei, there were two dragon boats that rode the waves of the Sarawak river during the 1952 Kuching regatta; one was green while the other one was red.

They provided a colourful spectacle for the crowd and served to introduce the local Chinese into water sports.

“Properly used, the dragon boat races are run on the fifth day of the fifth moon in the Chinese lunar calendar, corresponding this year to the 28th May; but it was agreed by the promoters that it would be an excellent thing to join in with the rest of the paddlers,” Kao stated.

Explaining about the legend behind dragon boats, Kao wrote, “The great beasts of China, heraldic, mythical and potent are tigers, dragons, kilins and lions. Dragons are the incarnation of the spirit of the waters, of the clouds, seas and rivers. It is the emblem of the power of the emperor (having five claws in place of the usual four). The tiger is the king of beasts (having the character wang meaning king on his forehead) and presumably being a land animal is not a good term with the dragon.

“As the dragon is the king of the waters, it is not surprising that he should be taken for the shape of a ritual boat”.

The dragon boats at the then Kuching Regatta

According to Kao, time was kept by the beating of a drum and gong in each boat. The drums for the Kuching Regatta in 1952 were brought especially from Singapore.

As for the gongs, Kao said they were unable to buy the correct type of gong in time, and hoped to get some from Hong Kong later.

The dragon boats were launched at Pengkalan Batu with an eye-dotting ceremony just like how it has been done in these recent years.

Instead of the chief minister like today, the ceremony was carried out by a Chinese priest.

Kao pointed out the launching ceremony was not done like in the olden days. “One reasons for not performing the ceremony was that it would have cost the Dragon Boat Society about $400 in sacrificial pig, incense, crackers and priest’s fees.”

Present-day dragon boat races

However, it was not mentioned if the two dragon boats had won any race during the Kuching Regatta in 1952.

Fast forward to the 21st century, the dragon boat race in Kuching has gone a lot bigger with participants coming from all over the world.

For 2019, there were 14 countries participating in The Sarawak International Dragon Boat Regatta including United Arab Emirates and United States of America.

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The Sale of Japanese vessels by the Custodian of Enemy Property

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Let say that a foreign country comes to attack us in war. After a while, they are chased back to where they came from leaving a lot of stuff behind. Some of these were originally taken from the civilian population and some belonged to the enemy. So, to whom does this property belongs to?

That is when the Custodian of Enemy Property comes in. It is an institution that handles property claims created by war.

In ancient times, these properties were considered as war loot and belonged to the ‘winner’ of the war.

However, in the Fourth Geneva Convention Article 147, this became categorised as a war crime.

All over the world, there are many records of Custodians of Enemy Property being established after wars ending.

For instance in India, The Custodian for Enemy Property for India was established to manage Pakistani property taken in the Second Kashmir War (1965).

Meanwhile in North Borneo (present-day Sabah), The Custodian of Enemy Property Jesselton was left in-charge of ships left behind by the Japanese after World War II (WWII).

A notice was given out to the public on Jan 31, 1952, about seven years after the war had ended, opening up the tender to purchase these ship wrecks.

This was the notice put out by the Custodian of Enemy Property:

Sale of Wrecked Vessels

The Custodian of Enemy Property, Jesselton, North Borneo, under the provision of the Japanese Property, (Vesting) Order 1951 invites tender for the purchase of certain wrecked vessels formerly of Japanese ownership lying around the coast of North Borneo. Each or all of the following vessles are offered as they lie and where they lie:-

1.The Custodian accepts no responsibility for the correctness of any part of the above description. In particular the tonnages given must be taken as merely estimated indications. Intending purchaser should arrange for their own inspection and survey of the vessels as they lie.

2.The successful tenderer will be required to obtain the approval of the Marine Superintendent Labuan, North Borneo, for the intended procedure of dealing with any wreck. Wrecks may be demolished at site. But if it is intended to attempt to float the wrecks, prior permission must be obtained from the Marine Superintendent who will require to be given full particulars of the method to be employed and of the equipment to be used in order to ensure that proper and safe methods to accordance with good salvage practice are employed. And that when floated or being removed any wreck is not likely to become a danger to navigation.

3.As regards wreck No. 1. it shall be a condition of sale that the vessel shall be totally removed, or that if partially removed or that if partially removed there shall be at least six fathoms of water over the vessel and clear obstruction at spring tides.

4.Tenderers must undertake to remove or demolish wrecks not later than 12 moths from the date of this notice. Scrap metal exported from the colony will be liable to export duty.

5.The full purchase amount must be paid to the Custodian of Property, Jesselton by the successful tenderer within fourteen days of notification of acceptance of the tender.

6.Tenders should be forwarded in sealed covers marked “Tender of the Japanese Wrecks” and addressed to the Custodian of the Property, Jesselton, North Borneo and must reach his office not later than June 14, 1952.

7.The Custodian does not bind himself to accept the highest or any tender.

Custodian of Enemy Property

KajoMag did not find any information on who bought these Japanese wrecks after this notice was published. Do you have more information on The Custodian of Enemy Property in Borneo after WWII? Let us know in the comment box.

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