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5 European explorers and their horrific deaths in 19th century Borneo

Borneo in the 21st century is heaven for all adventurers out there. Here you can find a piece of everything, be it a sandy beach or chilly mountain, exotic animals or unique culture; we have it all.

Plus, the people of Borneo are known for their friendliness and generally being good hosts. It is a vast contrast from what it was like two centuries ago.

To be sure, 19th century Borneo would not have made it to any vacationer’s list of ‘places you must visit before you die’, because, well, there was a high chance that you could actually die.

Rampant headhunting, wild animals, tropical diseases, hostile locals and piracy were just some of the cause of deaths for many explorers.

Regardless, these factors did not stop many Europeans from coming to Borneo to explore the island.

Some survived their trips while others met their ends here in Borneo.

Here are five European explorers and their horrific deaths in 19th century Borneo:

1.Robert Burns

Who was he?

He was a Scottish trader and explorer who became the first European to visit Kayan territory in Borneo.

Burns left Glasgow for Singapore in the 1840s and worked on the island with a Scots-owned trading company, Hamilton Gray.

He then first sailed to Labuan where he sought permission to travel to Bintulu.

Burns reportedly set foot in Bintulu around 1847 before making his way to Rajang and Baram rivers to mingle with the Kayan people.

During this time, he learned about Kayan culture, jotting down their vocabulary all the while.

His paper about the Kayan was published in the Journal of the Indian Archipelago and Eastern Asia in February, 1849.

How did he die?

Burns died a horrific death – decapitated by pirates while sailing off the northeast coast of Borneo island.

Aboard the British registered schooner Dolphin, Burns planned to visit the Kinabatangan river to trade.

Somewhere at Maludu bay, a group of pirates managed to disguise themselves as traders and went onboard the Dolphin.

The pirates attacked Burns and his crew when they lowered down their guards as they thought their ‘guests’ were just wanting to trade.

According to the surviving crew, Burns’ head was severed from his shoulder in one blow.

Read more about Robert Burns here.

2.Frank Hatton

Frank Hatton

Who was he?

Born in 1861, Frank Hatton was an English geologist and explorer.

He joined the British North Borneo Company as a mineral explorer.

His job in British North Borneo (now Sabah) was to investigate the mineral resources in the country.

During his journey, Hatton became the first White man that ever made contact with some of the local tribes such as the Dusun.

How did he die?

Hatton died in 1883 due to accidental shooting from his own gun.

It is believed that his Winchester rifle got tangled in jungle creepers, went off and shot him in the chest.

His last words were in Malay saying to his servant Odeen, “Odeen, Odeen mati saya!” (Odeen, Odeen I am dead!) while resting his head on his servant’s shoulder.

Hatton’s last expedition was to find himself an elephant and acquire its tusks.

If he was to succeed in doing so, Hatton might have been the first European hunter to do so in North Borneo back then.

Read more about Frank Hatton here.

3.Franz Witti

Franz Witti

Who was he?

He was a former navy officer in the Austro-Hungarian Empire and one of the first few Europeans to explore the northern part of Borneo.

Witti was hired by the British North Borneo Company in 1877 to make a survey of the natural resources in the area.

But before that he already conducted several surveys on his own.

Witti was also known to be the first person who discovered oil about 26km outside of present-day Kudat town in Sabah.

How did he die?

Witti got caught between a tribal feud of two different Murut groups.

During his last expedition which started in March 1882, Witti arrived in Limbawan somewhere near Keningau.

The local Murut chief named Jeludin warned him and his party not to travel to Peluan because there was a feud between Jeludin’s group of Nabai and Peluan.

However, Witti continued his journey and arrived in a village.

There, his group was ambushed by some hundreds of headhunters reportedly from the Murut Peluan group.

The Murut Peluan group attacked Witti and his party because they were friendly with their enemy, from the Murut Nabai group.

Some reports said that he was killed by a spear while others claimed it was a blowpipe that took his life.

Witti didn’t die without a fight as he killed two men using his revolver.

Read more about Franz Witti here.

4.James Motley

Who was he?

Had James Motley lived longer, it is arguable that he might have been comparable to his near contemporary in Borneo, Alfred Russell Wallace.

Born in 1822, Motley first came to Labuan in 1849 to pioneer coal mining for the Eastern Archipelago Company.

There, he did not have a good relationship with fellow naturalist Hugh Low at that time.

He then left Labuan and spent some time exploring the coast of Sumatra until he found his way in Banjarmasin in the south eastern part of Borneo.

Motley is credited with making the first list of Borneo birds and had collected over 2000 plants in Borneo.

How did he die?

Motley, his wife, two daughters and son were among the 100 Europeans killed during the Banjarmasin War.

The war was a power struggle between Sultan Hidayatullah II of Banjar and the illegitimate grandson of the former sultan Tamjied Illah.

During the war, all the Europeans – including the missionaries – were killed by rebels.

Prior to the massacre, on April 18, 1859, Motley had actually written a letter to his father on the Isle of Man assuring him that there was no need to worry.

A mere 12 days later, Motley and his family were found dead.

Read more about James Motley here.

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W.A van Rees’ illustration of Banjarmasin War in 1865. Photo credit: Public Domain/Copyright Expired.

5.Georg Müller

Who was he?

Born in 1790, Georg Müller was a German-Dutch engineering officer who served in the French army during the Napoleonic Wars.

After the Battle of Waterloo, Müller became a civil servant under the Dutch Indies.

As part of his job, he represented the Dutch government to make official contact with the sultans of Borneo’s east coast.

How did he die?

The circumstances surrounding his death remain unconfirmed to this day.

In 1825, he visited the Sultan of Kutai requesting permission to explore the interior part of Borneo.

The sultan was reluctant to give his permission since the area was beyond his territories.

Nonetheless, Müller went up the Mahakam river with a dozen Javanese soldiers.

From here, the details of what happened get blurry.

It is understood that he managed to cross the watershed into the Kapuas basin.

He was killed possibly around mid-November, 1825 somewhere on the Bungan river, at the Bakang rapid.

The general understanding is that Müller and his party were killed by the local Dayak group.

As for which specific group, Dutch explorer Anton Willem Nieuwenheis believed that the Pnihing was responsible for Müller’s death. The Pnihing or Punan Aoheng of East Kalimantan belongs to the Punan Bah ethnic group.

The Müller Mountains, a mountain range in Central Borneo which extends along the northern border of Kalimantan were named after him.

The mountains are the source of the Kapuas watershed where Müller became the first European to visit the area.

What to know about pig liver divination in Iban culture

If you are not familiar with the term ‘haruspex’, it is a term to describe one who is trained to practice a form of divination called ‘haruspicy’.

In ancient Rome, haruspicy involved the inspection of the entrails of sacrificed animals, especially the livers of sacrificed sheep and poultry, to divine omens and communicate with the gods.

The reading of omens specifically from the liver is also known by the Greek term hepatoscopy or hepatomancy.

However, the Greeks of ancient Romans were not the only one who practiced divination using animal livers.

The Iban people in Sarawak have also been known to practice liver divination, specifically from pigs.

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Photo from Pixabay.com

Pig liver divination in Iban culture

One of the earliest records of pig liver divination in Iban culture was recorded by Leo Nyuak in a paper called ‘Religious rites and customs of the Iban or Dyaks of Sarawak’ in 1906.

In the paper, Nyuak explained how the ceremony was performed more than 100 years ago.

“The pig is bound and placed on the open air platform that fronts the house. A portion of rice which has been offered to the spirits is given by the women to the animal to eat.

The women then wash it and rub its body over with aromatic herbs and comb its hair; it is then rubbed over with oil. Offerings to the spirits are then ranged near the pig and the owner of the sacrifice leads the chief or other important member of the village who is to perform the ceremony, to his place, having beforehand put on his wrist a brass ring, and in his hand a barbed spear, which are supposed to preserve him from any evil the awful rite might bring upon him.

White and yellow rice is then sprinkled over the pigs body with the following imprecation; ‘May the eyes of our enemies be blinded, and may they fall on easy prey into our hands.’

Whilst the offering and invocations are being made, the pig is killed, the liver and gall extracted and placed in a plate and covered with the red leaves of the Sabang plant.

If on examination the auspicium is not bad, but there is something wanting to it, a fowl is killed and it is sprinkled with the blood to make up for what is wanting. If the auspicium is bad, a second pig is killed, and that failing, also a third. If the third auspicium proves bad it is accepted as final.”

The interpretation of pig liver divination before headhunting trip

“If small excrescences or pimples are seen on the liver, these are called igi sabang and foretell that the heads of enemies will be obtained. If the folds of the liver have some resemblance to the barb of a spear, the owner of the sacrifice will become renowned for bravery.

Should any portion of the liver ulcerated, the sign is bad. If it exhibits blood spots, it foretells wounds on the war path.

A liver the appearance of which is not pronounced as good or bad, is a sign of cowardice, but as this words is honourable, this sign is called ‘far from the enemy’.

If the gall does not lie flat on the liver but that is somewhat turned up, this is a sign of deceit that the owner of the sacrifice falsely claims to have obtained heads of the enemy: but if his bravery is well known the above sign foretells that he will soon add to the number of his trophies.”

Pig liver divination performed on the sick

Apart from foretelling the outcome of headhunting trips, the Iban people performed pig liver divination on the sick to predict the outcome their health.

“When the auspicium is taken on behalf of the sick, the following are the signs.

If the veins of the liver are at right angles with the gall it is a bad sign.

If the lobes of the liver come very close to one another it is also a bad sign, for the spirit of disease who dwells in one of the lobes is then said to be very near its victim and will capture him.

If the liver is bright and healthy looking, it is a sign of returning health.

However, if the left lobe where the evil spirit is supposed to dwell, is higher than the right, this shows that the spirit is stronger than the sick man and the patient will die.”

As not many Iban people perform this ritual nowadays, reading omens using pig’s liver has now become a rare heritage or tradition of Iban culture.

Captain Lionel Matthews, the hero of Sandakan POW Camp

Captain Lionel Matthews might not be a familiar name for Sarawakians but during World War II (WWII) he was executed by a firing squad on Mar 2, 1944 in Kuching.

After the war, he was posthumously awarded the George Cross. It is the highest award for heroism or courage in the face of the enemy that could be awarded to the Australian armed forces at the time.

Lionel Colin Matthews
Captain Lionel Colin Matthews. Credit: Public Domain.

Captain Lionel Matthews and the beginning of World War II

Matthews arrived in Singapore on Feb 18, 1941. In August, he arrived in Malaya and wqs posted as the signals officer there.

He served during the Malayan campaign and the Battle of Singapore.

After the Fall of Singapore on Feb 15, 1942, Matthews, like many other prisoners-of-war (POWs) was initially interned in the Changi POW camp, Singapore.

Then in July, ‘B’ Force which consisted nearly 1,500 Australian POWs including Matthews was sent to the Sandakan POW Camp, in then occupied British North Borneo.

Captain Lionel Matthews and the Sandakan Underground

Once in Sandakan, Matthews managed to set up a complex intelligence-gathering network.

This is because during the early days of the internment, the security at the POW camp was fairly lax and no guards accompanied the officers who worked outside in the garden.

Matthews first succeed in making contact with a Malay man who went by the name Dick Maginal while he was out in the garden.

Through Maginal, Matthews made contact with local constabulary Sergeant Ahbin.

Subsequently, Ahbin managed to organise communication between Sandakan Camp and another camp at the nearby Berhala Island as well as Dr James Taylor in Sandakan town.

Matthews and a number of Australian soldiers would go out in the garden. There, they would leave messages for Dr Taylor in some trees and would collect replies and small quantities of medicine from him in the same way.

Dr Taylor also supplied information on Japanese movements through the same method.

At the same time, Matthews made contact with a local Eurasian family, the Funk brothers. The three brothers Alex, Johnny and Paddy (Patrick) Funk served as the eyes and ears in what was later known as the Sandakan Underground.

Alex even provided Matthews with important maps of the Sandakan area, pinpointing the Japanese barracks, machine-gun posts and communication posts.

Through Alex, Matthews also made contact with anti-Japanese guerrillas operating in the southern Philippines.

These guerrillas then arranged for the supply of two machine guns, 27 rifles and 25 hundred rounds of ammunition to the POWs.

In May 1943, the Matthews group decided to build a radio transmitter. They received some radio parts that had been smuggled in by ‘E’ Force which had arrived the previous month.

Their plan was to obtain the remainder of the radio parts from the Sandakan Underground members outside of the camp.

This time, things did not go the way that they had planned.

Betraying Captain Lionel Matthews and the rest of Sandakan Underground

The Sandakan Underground group was betrayed. The motive behind the betrayal was “banal” according to Paul Ham in his book Sandakan.

“Neither fear or nor loyalty to the Japanese inspires the betrayal, just money. It is a tawdry act of extortion,” Ham wrote.

A member of the Sandakan intelligence group Heng Joo Ming had an argument with a sweeper named Dominic Koh at the airfield over illegal dealing of rice on the black market.

In anger, Koh told another friend named Bah Chik about Heng’s involvement with the POWs.

Koh and Bah Chik took this opportunity to blackmail Heng for a little money. Bah Chik who was a close friend of a local Japanese spy named Jackie Lo Ah Fok, threatened to betray Heng to the Japanese unless he paid him money.

Heng called Bah Chik’s bluff and paid nothing.

Breaking down under the kempeitai

However, the price was heavy for his actions. Bah Chick told Lo about Heng and soon enough the Kempeitai came for Heng.

Heng and his father were arrested before dawn on July 18, 1943 and were taken to a bungalow.

There, a guard who was skilled at jujitsu threw the father and son pair around the room. Still, Heng revealed no names.

They were then subjected to the ‘water torture’.

A large amounts of water were forced down into their throats. When their stomachs were bulging full of water, the interrogator jumped from a chair onto their stomachs.

Hearing the sounds of his father wailing in pain, Heng broke down and admitted his involvement with the Sandakan Underground.

He also spilled some names including the Funks, Dr Taylor and Matthews.

Captain Lionel Matthews and his Sandakan Underground members arrested

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The ruins of huts in the prisoner of war camp, Sandakan, North Borneo, October 1945. Those who were too ill for the march were eventually murdered here. Courtesy Australian War Memorial: 120457

All members of the Matthews intelligence group as well as Dr Taylor and police officer Ahbin were subsequently arrested.

On July 22, the camp was searched and they found two pistols and some maps. The Japanese did not find the radio.

Then on July 24, another search was made and this time they found a list of the radio parts smuggled into the camp.

The Japanese continued to arrest anybody who they suspected had been involved throughout August and September.

A total of 65 men were captured, all subjected to interrogation and torture by the kempeitai.

The interrogation and Morse Codes conversation

The means of interrogation were brutal and extreme. Matthews and his friends endured vicious beatings and the water tortures.

Still, they all refused to talk.

Lieutenant Gordon Weynton described the scene,

“We were placed in a triangular formation, all facing the sentry whose instructions were to watch and make sure there was no talking. Matthews communicated using Morse. He would come back from interrogation, sit down, cross his legs as we were instructed to and tap his fingers. He would go through the topic of which he’d been interrogated that morning and the answers he’d delivered.”

These messages that Matthews tapped, for the prisoners, “not only enabled prisoners to avoid accidental incrimination but they boosted confidence.”

The trial and execution in Kuching

On Oct 25, 1943, after more than three months of torture, the twenty or so members of the Matthews group were taken to Kuching, Sarawak.

There, the Japanese held a military trial to prosecuted the members.

In his book Hidden Horrors: Japanese War Crimes in World War II, Japanese historian Yuki Tanaka pointed out a very unlikely event that happened during the trial.

He stated,

Colonel Suga, commandant of the Borneo POW camp system, was present at the trial and made an open plea to the judges in the courtroom. He asked them to give the accused prisoners and civilians in trial in accordance with international law and to be merciful in their sentencing.

“This would have been an uncommon act even in a court-martial of Japanese soldiers; in a trial of enemy prisoners it was extremely unusual and courageous. Clearly Suga was aware that the trial of POWs by a Japanese military court was, to say the least, in potential conflict with the rules of international law.”

Regardless of Suga’s plea, Matthews, Ahbin, Alex Funk, Heng Joo Ming and five others were sentenced to death by firing squad and executed immediately after the trial on Mar 2, 1944.

Meanwhile, Dr Taylor was sentenced to 15 years’ imprisonment in Singapore’s Outram Road prison and the remainder were sentenced to prison terms ranging from six months to 15 years.

The funeral of Captain Lionel Matthews

Batu Lintang Camp FOSM
Flying over the prisoner of war camp (POW) in Batu Lintang at a low height, RAAF Beaufighter pilots reported sighting white POWs, clad in khaki shorts, who excitedly waved as the RAAF aircraft flew over to drop leaflets announcing Japan’s surrender. Credits: Public Domain (Copyright expired). https://www.awm.gov.au/collection/C242106

On the same day of the execution, the Australian POWS in Batu Lintang Camp, Kuching found out that one of their officers had been executed.

Lieutenant Jim Fraser remembered that he was standing near the gate of their compound when Colonel Suga passed by.

Looking very depressed, he reportedly said with a tear in his eyes, “I have just executed the bravest man I ever met.”

A small number of Australians were allowed to attend the funeral. Those who attended the funeral remembered that the coffin was oozing blood as it arrived at the cemetery.

Afterward, Suga gave permission to make a wooden cross for Matthews. They made one, inscribing his name and unit.

Then a day or two later, Suga drove one of the Australian officers out to the cemetery where they planted the cross at the head of the grave.

According to author Charlotte Nash, this event surely bolstered the determination of the rest of the Australians to survive their ordeal.

Remembering Captain Lionel Matthews

Dr Taylor survived the war and he remembered the day when Matthews was executed.

“I had never met Captain Matthews until we lay side by side in the hands of the kempeitai. Tall and thin and bearded, his appearance was – there is no other word for it but Christ-like.

“He knew he was going to be killed, yet even when he was racked with pain from the fearful beatings and tortures, his constant thoughts was for others. No man ever wore the uniform of an Australian officer more honourably.

“I remember him, on the morning he was to die, calmly dividing his food with his prisoners and he called back to them as he was taken out to be shot: ‘Keep your chins up, boys. What the Japs do to me doesn’t matter – they can’t win!’

“He faced a Japanese firing squad with eight of my loyal Asiatic helpers, they were buried in a common grave and I believe that he tore the handkerchief from his eyes and went to his death unflinchingly. I should call Captain Matthews the hero of Sandakan Camp. I have never met a man so unselfish and so unafraid.”

On Nov 22, 1950, Australian newspaper The Advertiser reported on the union between Johnny Funk and Captain Matthews’ widow.

In the meeting, Johnny shared to the attendees, “I was sitting next to Captain Matthews at the trial and we are not allowed to speak to each other. But he tapped with his feet in Morse code: ‘Johnny if you ever get to Australia, please tell my wife that I have died for my country.’

He also told Mrs Matthews, “I feel happy I have seen you, although it is a little sad. I would like to tell you what a brave man your husband was. He inspired the local boys to have no fear.”

The aftermath

After the war, Lieutenant Rod Wells, who had been sentenced to 12 years’ imprisonment for his part in the Sandakan Underground, filed a report of the trial to the Australian War Crimes Section.

He argued that the trial was clearly in breach of international law, as the accused had had no intention of starting a revolt in the prison.

Moreover, Wells claimed that the evidence had been distorted by prosecutors, that the defendants had no opportunity for legal representation.

This caused nine people including Matthews to have been unjustly executed.

According to Tanaka, the War Crimes Section did not prosecute the one surviving judge, Captain Tsutsui Yoichi (the other two had died during the war).

Meanwhile, the prosecutor Captain Watanabe Haruo, and the officer who authorised the executions, Lieutenant General Yamawaki Masataka, were tried but acquitted.

So was Matthews’ trial legal and in accordance with International Law or not?

Michelle Cunningham in her book Hell on Earth: Sandakan-Australia’s Greatest War Tragedy stated, “The court ruled that even though Japan had not signed the Geneva Convention the trial had been conducted according to Japanese military law, which was recognised under International Law.”

While the fact was hard to accept, Captain Matthews and others were trialed legally and they had received punishments according to the law, at least in the eyes of the Japanese.

After the war, Matthews’ body was exhumed and reinterred in the Labuan War Cemetery.

5 things you should know about sumpit or blowpipe of Borneo

‘Sumpit’ or ‘sumpitan’ are what we call the blowpipe or blowgun in Borneo. Some communities in the Philippines and Sulawesi also refer to the blowpipe as ‘sumpit’.

In fact, the first written description of sumpit can be found in the works of Italian scholar and explorer Antonio Pigafetta in 1521 who visited the Palawan people.

He wrote, “”Those people of Polaoan (Palawan) go naked as do the others: almost all of them cultivate their fields. They have blowpipes with thick wooden arrows more than one palmo long, with harpoon points, and other tipped with fishbones, and poisoned with an herb; while others are tipped with points of bamboo like harpoon and are poisoned. At the end of the arrow they attach a little piece of softwood, instead of feathers. At the end of their blowpipes they fasten a bit of iron like a spearhead; and when they have shot all their arrows they fight with that.”

Just like the Palawan’s sumpit, the blowpipe in Borneo commonly has a spearhead attached to the end.

Putussibau 16
A traditional blowpipe which also works as a spear.

Traditionally, the sumpit is used for hunting and in fights against the enemy. Today, they have become souvenirs or treasured family heirlooms.

Here are five things you should know about sumpit or blowpipe of Borneo:

The pagan tribes of Borneo a description of their physical moral and intellectual condition with some discussion of their ethnic relations 1912 14598123498
Kenyah man lashing spear-blade to a blowpipe. Circa 1912. Credit: Copyright expired.

1.The reason why people of Borneo use sumpit

Have you ever wondered why the Borneo natives chose the blowpipe over the bow when it came to hunting?

According to author Peter Metcalf, in the nineteenth century, ethnologists were curious why people who advanced using iron tools did not adopt or come up with the bow.

The reason lay on topography and landscape. Metcalf wrote “For hunting, they (bows) are ineffective because the dense vegetation seldom allows a clear shot.”

“For pigs or deer, a combination of dogs and spears brings the best results. In regard to small game in the lower branches of trees, such as birds and monkeys, they are easily shot with darts.”

Furthermore, the bow is difficult to shoot at such steep angles. And once you lose your arrows, it is impossible to recover them in the thick Bornean thick jungle.

2.The materials of the blowpipe

Generally, blowpipes are made from bamboo. However, there are some made from wood.

A blowpipe can be made from one to three pieces joined together.

The length of this weapon usually depends on the user. The typical length is about 1.2 to 1.6m and 2 to 3cm in diameter.

Danau Sentarum Festival 4

3.How to make blowpipe darts

Thick wooden or palm leaf-rib darts are generally used in war.

Also known as damak, the dart is basically a single pointed sharp needle.

The needle is plugged into a cork-lie cushion with bird feathers to allow the blowgun to float constantly toward the target.

Then the tip of the damak is dipped in poison.

4.How to make blowpipe dart poison

According to Herwig Zahorka in his paper “Blowpipe dart poison in Borneo and the secret of its production”, the poison is generally produced from the latex of the Antiaris toxicaria tree which belongs to Moraceae (fig family).

He started, “This latex contains a variety of toxic chemical compounds. The principal toxic agent is a steroid glycoside known as beta-antiarin. A lethal dose is only about 0.1mg per kg weight of a warm-blooded animal.”

On how to make them, Zahorka explained, “To dehydrate the milky latex into a paste, a long, carefully implemented procedure is essential because the steroid glycoside compound is extremely heat-sensitive.

“Therefore, hunters perform the dehydration of the latex by using a young leaf from the small Licuala spinosa palm. The leaf is folded into a boat-shaped container to hold the latex at a carefully determined distance over a small flame for one week. This is possible because the young Licuala leaf is astonishingly fireproof and durable. If the latex were heated at too high a temperature, the glycoside compound would crack and its toxicity would be lost.”

5.How long does it take to kill using the blowpipe

Andrew Horsburgh who was in Sarawak from 1852 to 1856 as a missionary published a book called Sketches in Borneo (1858).

Regarding our local sumpit, he wrote, “The arrows are dipped again into the poison immediately before using and are used in hunting as well as in war, and kill not only birds and squirrels, but also large animals such as orangutans. To animals the poison proves fatal, because they cannot pull the arrow out of the wound; but men suffer little inconvenience from it, as their comrades can always extract the missile before the poison has been absorbed by the system. Squirrels and small animals drop a few minutes after they have been struck, but orangutans frequently clamber about among the trees for a whole day before the poison takes effect upon them as to bring them down.”

Why were Dayak volunteers sent to Malaya in 1948?

We have heard of stories of how Sarawak Rangers assisted in the Malayan Emergency (1948-1960) when Sarawak was a British Crown Colony.

And we have read stories of how Dayak climbers assisted in scientific expeditions all the way to New Guinea.

But did you know why did Dayak volunteers were sent to Federation of Malaya in 1948?

If you are familiar with Ghostbusters’ theme song, part of the lyrics goes

“If there’s something strange,
In your neighborhood
Who you gonna call?
Ghostbusters!
If there’s something weird,
And it don’t look good
Who you gonna call?
Ghostbusters!”

As for the Malayans 80 years ago, they called the Dayak people from Sarawak to help when something happened in their neighbourhoods.

Dayak volunteers to the rescue

Dayaks in their war dress

In 1948, the federation of Malaya requested Sarawak to send a ‘limited number of Dayak Volunteers to assist in operations against bandits.’

According to the Sarawak Gazette, these volunteers reportedly arrived in Malaya in two groups.

However, it was not reported where or how these Sarawakians completed their missions.

The report in the gazette also pointed out, “This is not the first time that Dayak volunteers have served in Malaya.”

In 1936, a ferocious ape terrorised the Weld Hill district (now Bukit Nanas) near Kuala Lumpur.

The animal ‘made a nuisance of itself by attacking and biting children and adults and all attempts to destroy the animal failed’.

Then two Dayak men from Sarawak arrived to the rescue and captured the ape.

The ape’s stuffed remains were reportedly exhibited in the Kuala Lumpur Museum back in 1948.

The Dayak people were known for their skills living in the jungle and tough terrains. Their knowledge of plants and animals was wide and their hunting skills were commendable.

Combining these traits, the Dayak people in those days made good trackers be it, tracking animals or humans.

Thus, it is no surprise why when Malaya had problem with thieves and a raging ape, the first people they turned to for help were the Dayak people.

Pipe smoking in the olden days of Borneo

When it comes to traditional or the ‘old school’ way of smoking in Borneo, most people are familiar with the technique of wrapping the tobacco in a dried banana leaf before lighting up.

However, the oldest traditional form of smoking in the world is actually pipe smoking.

Even though pipe smoking in Borneo was less practiced compared to the traditional cigarette, it doesn’t mean it was not there.

Here are some descriptions of pipe smoking in the olden days of Borneo:

1.Alfred Russel Wallace (1823-1913)

When British naturalist Wallace was 31, he travelled through the Malay Archipelago including Borneo from 1854 to 1862.

Besides collecting specimens for his work on natural history, Wallace also observed the local culture.

Wallace once wrote in his book about pipe smoking, stating, “The Dyaks’ favourite pipe is a huge hubble-bubble, which he will construct in a few minutes, by inserting a small piece of bamboo for a bowl obliquely into a large cylinder, about six inches from the bottom, containing water, through which the smoke passes to long slender bamboo tube.”

2.Dayak smoking pipe in the Mahakam

Carl Alfred Bock (1849-1932) was a Norwegian author and explorer.

From 1878 to 1879, he travelled from Sumatra to Dutch Borneo under the authority of the then governor-general of the Dutch East Indies.

Based on his exploration, Bock wrote the book The Headhunters of Borneo; A Narrative of Travel Up the Mahakkam and Down the Barito, Journeyings in Sumatra (1882).

In the book, he described what a Dayak aasmoking pipe looked like.

“The Dyak pipe is a very peculiarly constructed instrument, consisting of a stout bamboo cylinder, about twenty-two inches long and one and a half inches in diameter, which contains water to cool the smoke ; inside this tube is placed a piece of split rattan filled with fibre, which absorbs the nicotine ; about one inch from the end of this tube is inserted, at right angles, a slender carved piece of ironwood, about eight inches in length, and bored with a hole rather more than a quarter of an inch in diameter ; this constitutes the bowl, which contains only a very small quantity of tobacco. The Dyak, however, never takes more than half-a-dozen puffs at a time, as the Java tobacco which is generally used is very strong, and the smoke is always swallowed. Cigarettes, made of a little tobacco rolled up in a small piece of banana leaf, are largely used. The use of opium is, in some districts, rapidly extending among the rich Dyaks.”

3.Owen Rutter

Speaking of a travel writer, Owen Rutter (1889-1944) was one of the prominent ones during the early 20th century,

From 1910 to 1915, Rutter was serving with the North Borneo Civil Service. After serving in the army during World War I, he travelled extensively around the world including Borneo, Hong Kong, Taiwan, Japan, Canada and the United States.
Describing about smoking pipe of a Murut in his book British North Borneo: an account of its history, resources and native tribes (1922), Rutter stated:

“The pipe is a fearful contrivance, and is guaranteed to turn the most hardened European smoker green. It consists of a cylinder of bamboo twelve to eighteen inches long with a small brass or wooden bowl about an inch from one end. Into this bowl, which is about a quarter the size of an ordinary pipe, the Murut crams his tobacco, lights it, and then, having taken one or two enormous puffs down the bamboo mouthpiece, inhales violently.

“The air is choked with the reek of native tobacco and there arise great clouds of smoke, followed by a sound of coughing and expectoration. Immediately after all this you notice that he lays the pipe aside. The smoke is over. Mercifully so, for no pipe and a few smokers could endure so drastic a performance for very long.”

4. Did pipe smoking indicate a Chinese-occupied Borneo?

William Maunder Crocker was the Governor of British North Borneo from 1887 to 1888.

Unlike other Europeans who had observed pipe smoking among the locals, Crocker claimed, “I have never seen nor heard of any Bornean tribes who smoke pipes.”

However, English geologist Frank Hatton who worked in British North Borneo had two pipes in his possession before he died on Mar 1, 1883.

Frank Hatton

Commenting on the Hatton’s pipes, Crocker wrote, “They must be peculiar to that one tribe, the Tungara people. All the natives of Borneo smoke, almost from the moment they leave their mothers’ arms. They roll the tobacco in a palm leaf to smoke it and it has a very fine flavour. But pipes, this is the first time anybody has ever heard of pipes in Borneo.

“These two pipe-relics of Frank’s last expedition, are made of hard red wood, and have bamboo stems. They are much the same kind of pipe as that used by the Chinese, who only put in a pinch of tobacco.

“The discovery of these pipes suggests another piece of evidence favourable to the belief that at some very remote period Borneo was partially settled and occupied by China.”

5.The law against taking away a pipe

Whether part of Borneo was ever occupied by China is a story for another day.

One thing for sure is that there is a native law that still exists to this day regarding the Bidayuh traditional bamboo water pipe, sirubok.

According to Sarawak native law Adat Bidayuh 1994 Section No 56, whoever damages, contaminates or takes a away a sirubok from a pingudung (rest stop) shall provide one hundred fruit as pingasung, or some form of restitution for a breach of the adat.

So if you see a sirubok lying around, be a model citizen and treat it like you would any piece of public property – with respect.

Remembering one of Rentap’s men, Uyu Apai Ikum

In 2014, former Social Development Minister Tan Sri William Mawan urged the Sarawak State Museum to research more on the history of the late Uyu Chandi.

Also known as Uyu Apai Ikum, he was one of the frontline warriors of Iban hero Rentap Libau.

According to Mawan, the late Uyu was considered a ‘Raja Berani’ by the Ibans.

Dayaks in their war dress

Uyu and his fight against the White Rajah

Little is known about this Iban warrior except that as Mawan had stated, Uyu was one of the brave ones who had risen up against the Brooke government.

The war between the White Rajah and the Ibans of Saribas started in June 1843 and it continued on for the next two decades.

Finally in October 1861, Charles Brooke summoned two Iban leaders, Orang Kaya Pemancha (OKP) Nanang and his brother Luyoh to a meeting.

The Ibans were asked to pledge 400 tajau rusa (jars) as proof of their surrender.

If they did not cause any trouble within the next three years, these jars would be refunded to them upon the expiration of the agreement.

OKP Nanang and Luyoh as well as their followers agreed with the proposal. On their behalf, they sent one of their loyal old warriors, Uyu Apai Ikum to pay the fine.

After the fine was paid, OKP Nanang and his followers moved away, leaving Rentap to continue with the war.

Instead of surrendering, Rentap and his warriors retreated elsewhere until they finally settled down in Ulu Wak, Pakan. There, Rentap died of old age in 1870.

Uyu’s lumbong

More than a century after Uyu’s death, his grave or lumbong in Iban became a subject of study for a Japanese researcher. A lumbong is a grave site on stilts.

Motomitsu Uchibori gathered some oral history about Uyu for his paper ‘The Enshrinement of the Dead Among the Iban’.

After his surrender to Brooke, Uyu migrated to Julau and established a longhouse near a hill called Bukit Bulie. He later died of old age and was buried in a lumbong on the summit of Bukit Bulie.

Uchibori stated, “Uyu is said to have been a brave man, having taken five enemy heads and being capable of assuming the leadership of a small headhunting party (kayau anak).”

There were five others buried near Uyu due to their relationships with him. One of them was Uyu’s brother named Linggang.

Although he is said to have taken enemy heads, Linggang was not a leader like Uyu.

Hence, he was not ‘qualified’ enough to have his own lumbong. Meanwhile, the identities of the rest of the bodies remain unknown.

They were either brothers, sons or relatives of Uyu who wanted to follow this Iban warrior even after death.  

As for Uyu’s lumbong, it is an important historical site that must be preserved for future generations.

How people travelled from Tubau to Belaga 70 years ago

Today, it only takes two to two-and-a-half hours to drive from Tubau to Belaga.

It depends on the weather, road conditions and how many timber-laden lorries you come across along the way.

However, did you know that to travel from Tubau to Belaga 70 years ago would have taken roughly two and a half days depending on the river water levels?

In March 1949, when the Geological Survey Department of British Territories in Borneo was established, their job was to do a geographical survey in Sarawak and North Borneo (Sabah).

At the same time, they interviewed the locals on their mode of transportation in order to understand the geographical features of the area.

Some of their reports were published in the Sarawak Gazette.

During one of the surveys, the director F.W Roe interviewed an Iban longhouse chief near Sungai Takis named Nawi anak Ngelai.

DIXEY PLA 15 1
Geological Survey, British Territories In Borneo. R.A.F. Food Supply Drop to Geological Party, Upper Rajang River, Eastern Sarawak. Photo by G. Whittle.

Nawi gave Roe a rough description on how to travel from Tubau to Belaga because he himself had already made a few trips.

First, Nawi explained how to travel from Bintulu to Tubau: “From Bintulu to Tubau up the Kemena river a launch can be used. At three places rocks occur in the river bed, but these do not normally break the surface of the water; the first two rocks are not far apart and are about three miles upstream from Labang, the first locality is near the mouth of the tributary Telavei, about two miles before Tubau. These rocks do not show at the surface, and are neither marked on the maps, nor by a notice on the river bank; it is wise to take a local waterman knowing their location, although if the water is calm the locality is indicated by a slight surface ripples.”

Then, the Iban chief described to the geologist the journey from Tubau to Belaga.

So here is Roe’s note on how to travel from Tubau to Belaga based on Nawi’s description written in 1953:

1.From Tubau to the confluence of the Tubau and Pesu rivers is about half an hour’s travel in a long boat using an outboard engine.

2.Beyond the mouth of the Pesu, the journey up the Tubau river to the Langunan takes about one day. The first section to Rumah Maring Batok, the last house, takes about three hours using an outboard engine; from here to the Langunan the longboat usually has to be paddled, and the journey takes about seven hours. If the water is high and an outboard can be taken and the distance would then be covered in almost three hours.

3.From the Langunan river to Rumah Tamang Ubong on the Belaga river is said to take about four hours. Boats have to be left near the mouth of the Langunan (the locality is referred to locally as Pangkalan) and one travels on foot up the valley. At the source of the river there is said to be a low col leading over the watershed, and after crossing this the route is downhill following the valley of the Paku. Near the confluence of this tributary with the Belaga river there is the Kenyah longhouse, Rumah Tamang Ubong.

4.Rumah Tamang Ubong to Belaga Kubu (fort) is said to be one day’s journey. After two hours paddling down the Belaga river the section is reached where the river loops, around Bukit Jayang, and there are numerous falls. A jungle route follows the mountain side past these falls and takes about 10 hours to cross. Once the falls are passed, Belaga Kubu is about 15 minutes down river.

Take note that the Nawi’s description might not be 100 per cent accurate since the interview was done under the influence of alcohol.

In addition, the longhouses that Nawi mentioned might have already moved to other locations today.

Nonetheless, it is still interesting to know the route taken to travel from Tubau to Belaga 70 years ago.

Prince Philip’s full address in Sarawak’s Council Negri on Feb 27, 1959

Prince Philip, Queen Elizabeth II’s husband, has died Friday (April 9, 2021) at age 99, Buckingham Palace announced.

The death of the Duke of Edinburgh is a profound loss for the 94-year-old monarch, who once described him as her “strength and stay all these years”.

In a statement, the palace said: “His Royal Highness passed away peacefully this morning at Windsor Castle.”

Prince Philip’s visit to Sarawak

Did you know that in 1959 the duke actually had a short tour in Sarawak?

Prince Philip made a 41-hour visit to Sarawak when it was still part of the British colony. He arrived in Kuching on Feb 26, then visited Sibu and Miri before making his way to Brunei.

During his visit, he attended a private dinner at the Astana, tasted our Iban tuak and watched the multi-cultural performances by Sarawakians.

Prince Edinburgh
Prince Philip alights under a yellow umbrella, a sign of royalty. The arch was erected by the Malay community. Screengrab from The Sarawak Gazette
Prince Philip also attended a Council Negri meeting on Feb 27, 1959. Here is his full address to the council members back then:

“Mr President, Honourable Members:

I have always enjoyed travelling especially when it brings me to such a charming and friendly place as Sarawak. I have often heard of your hospitality but even so I was not prepared for the kind and generous welcome I have received from so many people.

It was particularly thoughtful of you to invite me to attend this meeting of the Council Negri to present these four Addresses of Welcome. As you have kindly provided me with translation of what has been said in Malay, Iban and Mandarin I can truthfully say that I greatly appreciate your expressions of loyalty and affection to the Queen. I will see to it that she receives a copy of what has been said I know it will give her very great pleasure.

The Queen takes a close and personal interest in the well being pf all the people of the Commonwealth and Empire but I know that she has a special place in her heart for all those who suffered loss and damage during the last war. We have been following the progress of your reconstruction with admiration and sympathy.

I hope and believe that this progress will be maintained in peace and growing prosperity but it would be idle to suppose that there are no problems. The four Addresses heard this morning illustrate the problems of a multi-racial society, the difficulties arising every day when people of different race and customs live side by side. Only common sense in deciding what is in the best practical interests of the State and tolerance of the cultural traditions of all will produce a happy and progressive community.

Take the Commonwealth for example, British Administration from the earliest times has fostered and encouraged local language and culture, but for practical purposes of administration, law, commerce, engineering and science and education is in English. The practical result is that the leaders in every sphere of human activity can understand each other. This ability to exchange ideas in a common tongue is both link binding the countries together as well as a very practical advantage in trade, commerce and science.

There is another characteristic of the Commonwealth which I would like to mention. There is an automatic sympathy and interest in the progress and problems of other Commonwealth countries. On the national level there is the Colombo plan and other similar cooperative schemes but this also applies to individuals. All the Universities of the Commonwealth are willing and anxious to be of service and I am delighted to hear that so many men and women from this country are taking advantage of this.

I am also interested to hear that there are several boys from British schools performing useful service here in the Government’s Community Development projects.

The Commonwealth exists to make this sort of exchange possible and I hope that they will be continued and expanded to the benefit of the countries concerned as well as an example to all the world that the Commonwealth is a brotherhood of nations and a brotherhood of people.

The Queen, as Head of the Commonwealth, sends you and all the people of Sarawak her best wishes for a happy and successful future.

Queen Elizabeth II also visited Sarawak, together with Prince Philip and their only daughter Princess Anne in 1972. Since then, Princess Anne made another visit to the Land of the Hornbills in 2016.

Sarawak traditional handicrafts in danger of being lost

In a paper published in the Sarawak Museum Journal in August 1983, former Sarawak Museum director Lucas Chin came up with a list.

The list is made of Sarawak traditional handicrafts he had observed would become extinct.

It has been almost 40 years since Chin listed down these items. Going through the list, however, we could not agree more that these Sarawak traditional handicrafts are in danger of being lost or have already vanished.

So here are the endangered Sarawak traditional handicrafts in need of revival according to Chin in 1983:

Wood carvings:

  • Kenyah carved wooden utensils: dishes, bowls and spoons which are elaborately carved and decorated should be revitalised and promoted.
  • Kenyah traditional ceremonial wooden masks. He recommended that smaller but genuine versions be produced for the market.
  • Sape musical instrument – smaller versions should be produced and sold together with the cassette music tape.
  • Parang Ilang- Chin noted that those produced in the Baram and Belaga were very coarse and simplified. Traditionally, the parang ilang blade is proportionately cut and decorated and the sheath decorated with tufts of hair or fibre and carved bone.
  • Blowpipes which are only produced by the Penan should be further promoted.
  • Traditional walking sticks which are more elaborately carved than those simplified ones available in the market today, should be encouraged to be produced and promoted.
  • Traditional ceremonial Iban hornbill carving, a stylised interpretation of a striking bird, which holds and honoured place in the Iban folklore – smaller genuine versions are recommended to be produced and promoted.
  • Iban carved trap charms (tuntun peti) – these small carvings in the form of squatting human figure with the elbows resting on the knee, etc., were traditionally made and used by the Iban to attract and lure game, especially wild pigs. The Iban no longer produce these as most of them own shotguns.
  • The series of sickness images made by the Melanau in connection with their healing ceremonies, should be encouraged to be produced and promoted. Traditionally, these images were quickly carved from sago pith. It is recommended that carvers should produced these images from more lasting soft wood (for instance jelutong) but not hard wood as it is difficult to carve the intricate designs onto hard wood.
  • The series of fishing fetishes elaborately carved from the antlers by the Melanau as fishing charms, should be encouraged to be produced and promoted. Antlers are difficult to get nowadays, but it is recommended that other bones, like those of buffalo, should be used by the craftsmen for carving these items.
  • The series of bamboo items such as ceremonial shields, walking sticks, tobacco pipes, pencil holders, etc., which are still being popularly produced by the Bidayuh of Kampung Pichin, need further improvement as their workmanship and standard somewhat deteriorated.

Textiles Weaving

  1. The Sarawak famous Kain Songket, Kain Berturus and other garments produced by the Malay, should be revitalised and promoted. Apparently only one elderly lady living along Datu’s Road (sincd renamed Jalan Datuk Ajibah Abol after Sarawak’s first female minister) could produce this craft.
  • Iban textiles like blankets, skirts, jackets and other smaller garments traditionally woven on simple loom, should also need to be looked into as the technique is gradually being modified. Weavers nowadays no longer take the trouble to collect, prepare and process the raw materials for weaving. Instead, more and more weavers prefer to use commercial coloured threads, dyes, etc.,
  • Kenyah/Lun Bawang/Kelabit bark cloth – it is recommended that simple sleeveless jackets made of bark and decorated with traditional designs should be revitalised and promoted, not so much for wearing, but for decorative purposes.

Basket, Mats and Hats

  • Smaller versions of the tikar lampit produced by the Kayan, Kenyah and Kelabit and should be encouraged to be produced. Nowadays, it is difficult to see any good tikar lampit on sale. It is suspected that the saga rattan is getting difficult to obtain in the jungle nowadays;
  • The Kayan/Kenyah sun hats (saong in Kenyah/hong in Kayan) traditionally produced by the Kayan and Kenyah should be encouraged to be produced and promoted as these items are popular among tourists.
Sarawak traditional handicrafts that are in danger of being lost
A Kayan woman weaving a traditional mat.

Hopes for Sarawak traditional handicrafts

Some of these handicrafts that Chin predicted as ‘in danger of being lost’ have become extinct 40 years later due to a number of factors like change in lifestyle and depletion of natural resources.

There is no way we could revive Iban hornbill carving, for example, as the bird is an endangered species. Even so, we still can find other alternatives to revive this art form without harming the environment.

Overall, other Sarawak traditional handicrafts on Chin’s list have potential to be revitalised. For example, promoting the Kayan and Kenyah sun hats just as vigorously as Vietnam promotes their leaf hats. You can find them in almost every handicraft store in that country.

Thankfully, Sarawak traditional handicrafts such as sape and Iban textiles are still being promoted and produced today, even taking on the world stage in contemporary art and music.

Other items like the Iban tuntun peti, fishing fetishes carved from antlers and Melanau sago carving, however, are almost never heard of nowadays.

What Chin wrote in 1983 still rings true today:“A country without heritage can be likened to a person without a passport or identity. Although the Government is making gradual efforts to preserve and protect our heritage, I believe that the people themselves should also play a major part in preserving their heritage.”

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