22
In Kalimantan Barat, there is a Dayak King. He is Singa Bansa who is the sixth ruler to sit on the Hulu Aik throne of Krio Dayak at Menyumbung Village Sandal District, Ketapang Regency. Based on "Kalimantan Review" English Version Volume II / November 1999 (P.31-32), the Hulu Aik Kingdom was established around the year 1700 at Krio River. Many Dayak themselves in Kalimantan Barat do not know they have a Dayak King. Nevertheless, Raja Singa Bansa is the symbol of the marginalization of the Dayak people in Kalimantan Indonesia. which is in oral tradition is not recorded. Utt is reliably known about their earliest history. was most probably that the earliest hum2 occupants reached Borneo Island from mainlar Asia during the later stages of the Pleistocel when the sea level was low enough to form land bridge. However, when the sea level ro to near its present level, these early settlers we effectively isolated from the rest of Asia (Fish! 1966). Through isolation and time, those wI settled in a region at the western tip of Born evolved into a unique cultural and linguisl type. However, geography and recent histo have separated these culturally and linguistica: similar people into two sovereign territories. Sarawak, where a smaller percentage lives, th homeland is to be found mainly in the hinterlaJ of Kuching and Samarahan Divisions which c adjacent to Kalimantan Barat, Indonesia wh! the majority of them reside. CHAPTER 2 BIDAYUH IN GENERAL I) Dayak Identity The "Dayaks" are considered to be the original inhabitants of Borneo. Originally, the Dutch Authority in Indonesia referred all the indigenous pagans of Borneo as "Dayaks" when Indonesia was still under the rule of the Dutch, as did the first English arrivals in Sarawak in 1840s. The word "Dayaks" according to "Kalimantan Review" English Version Volume II / November 1999, is the collective name for around 405 ethno linguistic-groups of the Borneo Island. The ethnic groups such as the Iban, Kayan, Kenyah, Kanayan, Maanyan, Ngajuk, Dud Danum, Bidayuh, Simpang and Pompang are such some of them that co-exist. According to Anthropology, Ethnography and Linguistic experts, their identity is based on similarities in physical appearance, cultural elements, customary law and death ritual. However, these tribal people differ in language, culture, art forms, clothing, housing architecture and social organization. 18 All Dayak groups, however, have some fundamental features in common; they live along the rivers, mountain-tops and highlands. They practise paddy shifting cultivation and collect jungle produce. This common economic base combined with this broadly uniform ecosystem within which most Dayaks live, go a long way to explain the similarities in religion conceptions and world view of the Dayak people. Dayak ancient and traditional religion is now receding before the onslaught of Christian proselytizing in particular. II) The Origin of Dayak Bidayuh During the Brooke Regime and Colonial Era, Dayak Bidayuh was known as "Land Dayak" meaning "the Dayak of the hill country". However, following the passing of the Interpretation (Amendment) Bill2002 at the State Legislative Assembly in Kuching on 6-5-2002,the Bidayuh community will no longer be referred as "Land Dayak" - the terminology given by the Brooke and Colonial administrations in the olden days. III) Legends of the Bidayuh Origin According to an article "The First Land Daya written by Dr. John Hewit, former Curator Sarawak Museum 1905 -1908, originally th were no human beings in Borneo Island. The fj man who was the first Land Dayak called Ten lived at the foot of Bukit Suit and Baru and married to Kitupong who died during childbiI A strange incident happened when Ten conceived a child in the calf of his leg. Ai maturity, his calf burst, a female infant was bc When she became a woman, Tenabi married 1 The couple had three children, one girl nan Timuyau, two sons named Padat and Tirua~ It was believed that the Bidayuhs were one of the original people of Borneo and they most probably settled in Sarawak "before any other tribes now found among them" (Staal, 1940). They were the principal inhabitants of the original territory acquired by James Brooke (Ling Roth, 1869). These two statements of the writers indicated that the Dayak Bidayuhs were the people believed to be among the earliest inhabitants of Borneo. Their history, some of When Padat and Tiruah grew tip, they mo' out of their family home and settled at Siny. and Saki Hills. Both of them got married , had children. Due to thievery of Padat's son stealing sugarcane from Tiruah's garden an(

History of Bidayuh in Kuching Division, Sarawak Chapter 2

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Page 1: History of Bidayuh in Kuching Division, Sarawak Chapter 2

In Kalimantan Barat, there is a Dayak King. Heis Singa Bansa who is the sixth ruler to sit on theHulu Aik throne of Krio Dayak at MenyumbungVillage Sandal District, Ketapang Regency. Basedon "Kalimantan Review" English VersionVolume II / November 1999 (P.31-32), the HuluAik Kingdom was established around the year1700 at Krio River. Many Dayak themselves inKalimantan Barat do not know they have aDayak King. Nevertheless, Raja Singa Bansa isthe symbol of the marginalization of the Dayakpeople in Kalimantan Indonesia.

which is in oral tradition is not recorded. Uttis reliably known about their earliest history.was most probably that the earliest hum2occupants reached Borneo Island from mainlarAsia during the later stages of the Pleistocelwhen the sea level was low enough to formland bridge. However, when the sea level roto near its present level, these early settlers weeffectively isolated from the rest of Asia (Fish!1966). Through isolation and time, those wIsettled in a region at the western tip of Bornevolved into a unique cultural and linguisl

type. However, geography and recent histohave separated these culturally and linguistica:similar people into two sovereign territories.Sarawak, where a smaller percentage lives, thhomeland is to be found mainly in the hinterlaJof Kuching and Samarahan Divisions which cadjacent to Kalimantan Barat, Indonesia wh!the majority of them reside.

CHAPTER 2

BIDAYUH IN GENERAL

I) Dayak Identity

The "Dayaks" are considered to be the originalinhabitants of Borneo. Originally, the DutchAuthority in Indonesia referred all theindigenous pagans of Borneo as "Dayaks" whenIndonesia was still under the rule of the Dutch,as did the first English arrivals in Sarawak in1840s. The word "Dayaks" according to"Kalimantan Review" English Version VolumeII / November 1999, is the collective name foraround 405 ethno linguistic-groups of the BorneoIsland. The ethnic groups such as the Iban,Kayan, Kenyah, Kanayan, Maanyan, Ngajuk,Dud Danum, Bidayuh, Simpang and Pompangare such some of them that co-exist. Accordingto Anthropology, Ethnography and Linguisticexperts, their identity is based on similarities inphysical appearance, cultural elements,customary law and death ritual. However, thesetribal people differ in language, culture, artforms, clothing, housing architecture and socialorganization.

18

All Dayak groups, however, have somefundamental features in common; they live alongthe rivers, mountain-tops and highlands. Theypractise paddy shifting cultivation and collectjungle produce. This common economic basecombined with this broadly uniform ecosystemwithin which most Dayaks live, go a long wayto explain the similarities in religion conceptionsand world view of the Dayak people. Dayakancient and traditional religion is now recedingbefore the onslaught of Christian proselytizingin particular.

II) The Origin of Dayak Bidayuh

During the Brooke Regime and Colonial Era,Dayak Bidayuh was known as "Land Dayak"meaning "the Dayak of the hill country".However, following the passing of theInterpretation (Amendment) Bill2002 at the StateLegislative Assembly in Kuching on 6-5-2002,theBidayuh community will no longer be referredas "Land Dayak" -the terminology given by theBrooke and Colonial administrations in the oldendays.

III) Legends of the Bidayuh Origin

According to an article "The First Land Dayawritten by Dr. John Hewit, former CuratorSarawak Museum 1905 -1908, originally thwere no human beings in Borneo Island. The fjman who was the first Land Dayak called Tenlived at the foot of Bukit Suit and Baru andmarried to Kitupong who died during childbiIA strange incident happened when Tenconceived a child in the calf of his leg. Ai

maturity, his calf burst, a female infant was bcWhen she became a woman, Tenabi married 1

The couple had three children, one girl nanTimuyau, two sons named Padat and Tirua~

It was believed that the Bidayuhs were one ofthe original people of Borneo and they mostprobably settled in Sarawak "before any othertribes now found among them" (Staal, 1940).They were the principal inhabitants of theoriginal territory acquired by James Brooke (LingRoth, 1869). These two statements of the writersindicated that the Dayak Bidayuhs were thepeople believed to be among the earliestinhabitants of Borneo. Their history, some of

When Padat and Tiruah grew tip, they mo'out of their family home and settled at Siny.and Saki Hills. Both of them got married ,had children. Due to thievery of Padat's sonstealing sugarcane from Tiruah's garden an(

Page 2: History of Bidayuh in Kuching Division, Sarawak Chapter 2

which is in oral tradition is not recorded. Littleis reliably known about their earliest history. Itwas most probably that the earliest humanoccupants reached Borneo Island from mainlandAsia during the later stages of the Pleistocenewhen the sea level was low enough to form aland bridge. However, when the sea level roseto near its present level, these early settlers wereeffectively isolated from the rest of Asia (Fisher,1966). Through isolation and time, those whosettled in a region at the western tip of Borneoevolved into a unique cultural and linguistic

type. However, geography and recent historyhave separated these culturally and linguisticallysimilar people into two sovereign territories. InSarawak, where a smaller percentage lives, theirhomeland is to be found mainly in the hinterlandof Kuching and Samarahan Divisions which areadjacent to Kalimantan Barat, Indonesia wherethe majority of them reside.

III) Legends of the Bidayuh Origin

According to an article "The First Land Dayak"written by Dr. John Hewit, former Curator ofSarawak Museum 1905 -1908, originally therewere no human beings in Borneo Island. The firstman who was the first Land Dayak called Tenabilived at the foot of Bukit Suit and Baru and he

married to Kitupong who died during childbirth.A strange incident happened when Tenabiconceived a child in the calf of his leg. After

maturity, his calf burst, a female infant was born.When she became a woman, Tenabi married her.

The couple had three children, one girl namedTimuyau, two sons named Padat and Tiruah.

L

When Pad at and Tiruah grew tip, they movedout of their family home and settled at Sinyangand Saki Hills. Both of them got married andhad children. Due to thievery of Padat's son forstealing sugarcane from Tiruah's garden and he

was beheaded at the trap set by Tiruah's son.Padat and his family moved to Sikangan wherehe launched an attack on Tiruah. Tiruah and hisfamily moved out and settled down at Inikabuton the right branch of Sarawak River.

Tiruah had a son called Sikaya who married to afemale spirit called Sekama at Mount Penrissen.After the marriage, they had two children, oneboy and one girl. Sikaya and Sekama had thefollowing 10 grandchildren:-

1.) Bena2.) Bungu3.) Bibawang4.) Biatah5.) Singai

6.) Bikirup7.) Baang8.) Bratak9.) Peninjau10.) Puruh.

Various accounts of their origin have been

interpreted by the Bidayuh themselves. SomeBidayuhs claimed that they were thedescendants of the mythical characters of theMalay origin such as Datu Patio The Bidayuhsfrom Kampung Engkeroh, Serian claimed thatthey were the off-springs of the spirit. TheBidayuh from Kampung Mentu Tapuh in Serianbelieved that their ancestors were human beingswho came out from a hole in the ground. Some

Bidayuhs even claimed that they decented fromthe fish and animals. These are all legends andthere is no evidence to prove their claims.

IV) Dayak Bidayuh Settlements

(1) Settlement in Kalimantan Barat

In the olden days, according to a Bidayuh legend,Bidayuh (Land Dayaks) in Borneo Islandbelonged to one tribe. However, with the Dutchcontrolling Kalimantan Indonesia and Brunei!British on the Sarawak side, the Bidayuhs were

19

Page 3: History of Bidayuh in Kuching Division, Sarawak Chapter 2

artificially separated by political boundaries. Atthe later stage, with Indonesia gettingindependence and with the formation ofMalaysia in 1963, the political severance betweenthe two areas became more and more

pronounced. Today, when the IndonesianBidayuhs and the Malaysian Bidayuhs do meetat the border areas, they talk to each other anddo some petty/barter trading in a friendlymanner. They realize that they are living in twoseparate and independent nations. Hence, thereis a growing divergence in political divergence,in political orientation, socialization and evencultural outlook.

In Kalimantan Barat, Indonesia, Land Dayaks(Bidayuhs) are found extensively in the lowerbasin of the Kepuas River, particularly upstreamof Sanggau, along the Sekayam River,northwards into Kuching/ Samarahan Divisionsof Sarawak. In the lower reaches of the Kepuas,extending northwards to the western most partof Sarawak and southward to Ketapang and tothe coast of Java Sea, are to Selako/Rara(Selakau/Lara) tribe who formerly live along ariver of the same name between Sambas andPontianak.

20

However, a long time ago the Bidayuh lived inthe coastal areas of Western Kalimantan, butwere continuously being attacked and taken asslaves by the pirates. When they became too oldto work, or no longer wanted, they were simplyput ashore and abandoned. Those who avoidedbeing captured migrated further and furtherinland and took to more strategic and defensiblepositions on the tops of the hills, mountains andeven in the caves, where they could push downboulders on their enemies. The dissemination of

other religions was also one of the reasons whichforced the Land Dayak (Bidayuh) to movefurther inland. In the past, the Land Dayaks who

embraced Islam were considered as Malays orMuslims. Those Land Dayaks who refused toadhere to Islam religion moved to the highlandand interior land.

(2) Migration/Settlement in Sarawak

There was no boundary line between Sarawakand Kalimantan Barat Indonesia in the olden

days as indicated in the map printed in Londonin 1870. Hence, it was incorrect to say that allBidayuhs staying in Sarawak were immigrantsfrom Kalimantan Barat. Since there was no

border-line, the Bidayuhs might have beenstaying in Sarawak for ages already beforeIndonesia was colonized by the Dutch andSarawak was under the rule of Sultan of Brunei!the Brooke authority. However, it could not beover-ruled that there were Land Dayaks(Bidayuhs) who migrated from KalimantanBarat, Indonesia from the olden days right up tothe formation of Malaysia in 1963. WhenSarawak was still under the rule of Brunei, manyBidayuhs died because they were either beingattacked by Skrang raiders from Simanggang (SriAman Division) or reveled against the inhumantreatments by the Brunei authority. However,they died not only for the sake of theircommunity but also for the sake of defendingSarawak against Brunei rule. That was how theLand Dayaks (Bidayuhs) lived when Sir JamesBrooke became the first White Rajah of Sarawakin 1841. Since then, he gradually brought peaceto Sarawak, the Land Dayaks multipliedtremendously and hence, the populationincreased. Owing to the general bareness of hill-farming land and the shortage of land due toincrease of population, they were forced toconsider moving back towards the low land andcoastal areas in order to obtain bigger riceharvests and other cash crops by cultivating low-lying land.

The old map of Borneo printed in L(between Sarawak

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Page 4: History of Bidayuh in Kuching Division, Sarawak Chapter 2

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Page 5: History of Bidayuh in Kuching Division, Sarawak Chapter 2

(3) Ancestral Homes

22

The Bidayuhs is one of the indigenouscommunities in Sarawak and they were amongthe earliest people to inhabit in Sarawak. Duringthe Brooke's and the colonial era, they wereknown as the Land Dayak meaning the peopleof the hill country. Today, the Land Dayak preferto be known as Bidayuh. In their dialect, "Bi"means "people" and "Dayuh" means, "Land".Hence" Bidayuh" means "people of the land".Their original home is believed to be around thelower basin of Kepuas River, upstream SanggauRiver and Sekayam River in Kalimantan Barat,Indonesia. However, most of the Bidayuhs inSarawak believed that Sungkung, Bugau andSungai Selakau were their three major ancestors'homes, all situated in Kalimantan Barat,Indonesia. Sungkung is situated in Seluas, nearto Gunung Niyut which is 1,701 metres abovethe sea level. Bugau, which is an old Bidayuhsettlement, is located not far from KampungMongkos in Serian. Gajing Mountain is thehomeland of the Selako (Selakau) and it issituated at the source of Selakau River near

Singkawang. According to a legend, mostBidayuhs from Indonesia came to Sarawak about20 generations before the Karakatao eruption on27-8-1883. Based on one generation of 25 years,the Bidayuhs have been staying in Sarawak formore than 600 years since 1383. It is evident thatthe close relationship still exists between theBidayuh people residing on both sides ofSarawak / Kalimantan border. According to Rev.Father J. Staal, the Sungkung Dayaks were fierceand warlike. A lot of them were the descendents

'of a China-man who married with a couple ofDayak women took refuge on the uninhabitedmountains. He had the surname known as "Lim"

and, hence, a lot of the Sungkung people areLims! (Staal, 1940) There is a descendent of Limin Penrissen area. He is Tua Kampung Simak ak

Baeh of Kampung Bangau who confirmed thathe is one of the many descendents of the Lims inSarawak when I interviewed him at KampungBanggau on 3-2-2001.

(4) A Trip to Sungkung

On 20-7-1953, the Assistant Bishop of AnglicanChurch, Peter H.H.Howes and 5 others made atrip from Pangkalan Ampat, Padawan toSungkung which was 60 miles away. They spenta night at Kampung Kiding. Early next morning,they departed, pausing for a moment atKampung Sapit and then crossing over theborder to Kampung Goon in Kalimantan Barat,Indonesia. From Goon, the path skirted theslopes of Baji Mountain and then onto TemauMountain until they reached Kampung Tuaanat 5.00 p.m. After spending a night at theKampung, they left Tuaan at 4.00 a.m. the nextearly morning until they arrived Kumba Riverwhere they had their breakfast. After crossingthe river and late that afternoon, they reachedthe first seven Kampungs at about 2,000 feetabove the sea level. Each Kampung had its ownheadman and there was a space of about threeto four hundred yards between each cluster ofdwellings. There were no longhouses exceptindividual houses. In the village, there was"Arud Trauh" - a large rock formation allegedto be Trauh's boat (Howes p.247).

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Sungkung had no heirlooms to show to PeterH.H.Howes and his party. According to thepeople there, in 1935, a party of Dutch visitorshad been relieved of their heads and the Dutch

authority had sent its soldiers to show itsdispleasure. The old village of Sungkung wasburnt to the ground and all heirlooms hadperished in the raid (Howes p.248).

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1

Page 6: History of Bidayuh in Kuching Division, Sarawak Chapter 2

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--- _l! _people to go to the nearest shopping centre atSanggau in Kalimantan Barat whereas theycould reach Pangkalan Ampat in Padawan orPangkalan Tebang in Ulu Bau within a period of2 days. From Sungkung, there was a path leadingto PIaman Tringgus Bering via Tuaan. It tookabout 12 hours on foot to complete the journey.From Plaman Tringgus Bering, it took about 8hours to reach Kampung Tringgus and one andhalf hours by boat to Pangkalan Tebang.However, today, one can drive a vehicle fromPangkalan Tebang to Kampung Tringgus by roadwithin 15 minutes only.

(5) First Bidayuh Settlements inSarawak

When the Bidayuh first came to Sarawak, theybuilt longhouses and settled in the regionsaround Gunung Penrissen especially at RabakMikabuh in Kuching District, at Gunung 23

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Page 7: History of Bidayuh in Kuching Division, Sarawak Chapter 2

Serembu, Gunung Singai and Bung Bratak in trading and head-hunting, their longhousesBau District and around the present Kampung were favourite targets of attack by the piratesGahat Mawang and Kampung Kujang Mawang from the Sulu Sea and the stronger tribe fromarea (formerly known as Tembawang Rutoi) in Sri Aman Division (formerly known as SecondSerian District. Then they spread throughout the Division). The peace-loving Bidayuhs put upsurrounding areas in Kuching and Samarahan little resistance. This naturally encouraged theirDivisions (formerly known as First Division). It persecutors to return whenever they desired loot.was obvious that they even settled in the vicinity Harassed, bullied and despairing, theyof what is now Kuching City and its nearby area. abandoned their homes, retreated up the rivers,Although the Bidayuh used to be longhouse and in some cases left low-lying areas altogetherdwellers, many had abandoned that form of and fled to higher, more defensible ground.residence. They did it from necessity rather than Ultimately, many built their houses on thechoice. Bidayuh were not vigorous people; they mountains such as Gunung Singai, Gunungwere easy going, pacific and even timid. That Landar, GunungJagoi, GunungSerembu in Bauwas why they became convenient prey for their District, Gunung Penrissen, Gunung Siburanaggressive neighbours. In the centuries of slave (Sintah) and Tibiah, Ulu Padawan in Kuching

Locality Map of KuchinglSamarahan Divisions with part of Kalimantan Barat, Indonesia

District as well as the mountainous areas of UluSadong in Serian District.

24

When Sir James Brooke became the first WhiteRajah of Sarawak in 1841, he permitted Christianmissionaries to preach in Sarawak. When themissionaries arrived, they chose a differentapproach to win over the Bidayuhs. They livedtogether with the Bidayuhs in the Kampungs,learned to speak their languages/ dialects andbrought about the establishment of churches,schools and even clinics. Missionaries gave thevillagers clothing and medicine as well as taughtthem how to read and write. In the olden days,Christianity and the Bidayuh faiths /beliefs wereabsolutely contrary in terms of thought andstructure. Those who did not accept Christianitywere considered infidel, primitive, animists anduncivilized. Christianity became the symbol ofmodernization and education. However, those

who had accepted Christianity had no otheralternative but to leave the pagan villages andbuilt new villages elsewhere in order to avoidconflict and disagreement with the pagan elders.

V) Bidayuh Language / Dialects

According to a legend related by Datuk WilliamNais, the former Bidayuh Temenggong ofKuching Division, Dayak Bidayuh of the Westernpart of Kalimantan Borneo spoke only one localBidayuh dialect known as Peroh dialect in theolden days and they themselves called DayakBiperoh. However, as time passed, they migratedfrom areas around Sungkung to Rabak Mikabuhand later from Rabak Mikabuh, they moved anq~ett1ed down in various places on hilltopsIdentifying themselves with their new settlementsand their new leaders.

Unlike other indigenous groups who normallyuse the river system to differentiate and to name

Page 8: History of Bidayuh in Kuching Division, Sarawak Chapter 2

District as well as the mountainous areas of UluSadong in Serian District.

When Sir James Brooke became the first WhiteRajah ofSarawak in 1841, he permitted Christianmissionaries to preach in Sarawak. When themissionaries arrived, they chose a differentapproach to win over the Bidayuhs. They livedtogether with the Bidayuhs in the Kampungs,learned to speak their languages/ dialects andbrought about the establishment of churches,schools and even clinics. Missionaries gave thevillagers clothing and medicine as well as taughtthem how to read and write. In the olden days,Christianity and the Bidayuh faiths/beliefs wereabsolutely contrary in terms of thought andstructure. Those who did not accept Christianitywere considered infidel, primitive, animists anduncivilized. Christianity became the symbol ofmodernization and education. However, thosewho had accepted Christianity had no otheralternative but to leave the pagan villages andbuilt new villages elsewhere in order to avoidconflict and disagreement with the pagan elders.

V) Bidayuh Language/ Dialects

According to a legend related by Datuk WilliamNais, the former Bidayuh Temenggong ofKuching Division, Dayak Bidayuh of the Westernpart of Kalimantan Borneo spoke only one localBidayuh dialect known as Peroh dialect in theolden days and they themselves called DayakBiperoh. However, as time passed, they migratedfrom areas around Sungkung to Rabak Mikabuhand later from Rabak Mikabuh, they moved andsettled down in various places on hilltopsidentifying themselves with their new settlementsand their new leaders.

Unlike other indigenous groups who normallyuse the river system to differentiate and to name

the groups, the Bidayuh mostly use the mountainor hill system to name their groups. Hence, theJagoi group derived its name from Gunung Jagoi,the Singai group named after Gunung Singai, theSerembu group obtained its name from GunungSerembu and the Sadong group named afterGunung Sadong,

The Bidayuhs have four main known dialects i.e.Bukar /Sadong, Biatah, Jagoi/Singai and5elakau/Lara with each dialectical group havingmany variations and different talking styles,sound and indistinct pronunciation. Sometimesit is quite confusing among the Bidayuhs fromdifferent dialectical groups and much worse to anon-Bidayuh. Hence, there are many Malay andsome Thanwords which are in cornmon usage too.

Dayak Bidayuh dialects as a whole are veryunique because their root-words are not derivedfrom any particular dialects. However, theSelakau dialect is an exception because it is moreor less similar to the Sarawak local Malaylanguage. In the olden days, individual contactamong the Dayak Bidayuh was difficult due tocommunication problem and other pre-waitingdanger such as head hunting. Hence, when theyfound difficulties in naming certain things, theyinvented new words for them. They also changetheir pronunciations to some extent in order tosuit the surrounding environment. The changesin dialectical intonation came into being after along process, thus causing differences among theBidayuh dialects. Further more, within eachdialectal group, there are variations. The Bibukar/ Bisadong, the Biatah and Bijagoi / Bisingaicould understand one another in conversation but

could not follow the pronunciation exactly. TheSelako/Rara (Selakau/Lara) dialect is, however,quite different from other Bidayuh dialectsbecause Selako/Rara (Selakau/Lara) dialectcontains many local Malay words.

III

Page 9: History of Bidayuh in Kuching Division, Sarawak Chapter 2

The following common words together with the meanings in Bidayuh are selected toshow the different pronunciations of each group:-

26

What is the main reason for the Bidayuh inSarawak to have different pronunciations for eachgroup? When I served in Serian District as theDistrict Officer in the early 1980s, I visitedKampung Kujang Mawang in Vlu Sadong. ABidayuh elder there told I!1ethat it was true thatthe Bidayuhs spoke one language and one dialectin Kalimantan Barat, Indonesia a long time ago.However, when they migrated to Sarawak andsettled down in different locations. The local

different environment especially the differentwater from the river they drank adjusted theirtongues and, hence, resulted the differentpronunciations of each Bidayuh group in Sarawaktoday. Another point was that the differenceswere mainly due to topographical circumstances.Remembering that more than 150 years ago,there was hardly any road existed in the Bidayuhrural areas, the only means of travel was usingthe jungle-path or river-way. The Bidayuhs

....

a) Bisadong Group

stayed in their own Kampungs, their dialectswere also affected through constant contact withother nearby races; even a spell of 100 yearschanged a languagej dialect considerably.Anyway, the Bidayuh words in daily use are stillthe same or nearly the same in most cases.

Bisadongs are staying along Batang Sadong anits tributaries such as Batang Kayan, SungaKedup, Sungai Suhu and Sungai Robin as weas at the side of Gunung Sadong in SeriaDistrict. Hence, they call themselves Bidayuh (Sadong i.e. Bisadong.

b) Bibukar Group

VI) Bidayuh Groups in Sarawak. Bibukars are residing near to Batang Samarahaand its tributaries. In the olden days, when theiancestors migrated from Sungkung j Bugau bTembawang Rutoi and then settled at a nevplace by the river and built themselves.longhouse. On many occasions, the river becamldirty and muddy as a result of the crossingmade by wild animals in the Vlu. Hence, thid~rty j muddy water was known as "Kakar" iIBldayuh Bukar dialect. The river was known a:

SUngai Kakar and eventually it was prono~nc~(as Sungai Bukar. Hence, the Bidayuh staymg nthe area now call themselves Bibukar.

(1) Bidayuh Main Groups

In Sarawak, there are at least twenty-nim:Bidayuh groups mainly staying in Kuching andSamarahan Divisions. Generaily they callthemselves. after the localities they are stayingor after certain events or local incidents.

However, there are six main Bidayuh groupswho are commonly known in Sarawak. Thedetails are as follows:-

English Singaif Jagoi Penrissenf Bukarj Sadong SelakojRaraareas Padawan areas areas areas

Eat man maan ma-an uman

Drink nuok mo-ok nyihup man pain

Rice (boiled) tubi tubi sungkoi nasi

House rominjbori ramin rumin rumin

Have ogi agi aduhjadueh uni

Don't have do'-i mating j dagi (Ana) anyap kati

Speak sind a miyu nyanda kasena

Cold mudud madud Bebi dingin j panut

Day anu anu andu ano

Village Kupuo Rais Binua Kampung

No Name of the group Districta) Bisadong Serian

b) Bibukar Serian

c) Biatah Kuching

d) Bijagoi Bau

e) Bisingai Bau

f) Dayak SelakojRara Lundu

Page 10: History of Bidayuh in Kuching Division, Sarawak Chapter 2

d to

ra

mt

a) Bisadong Group

lectsNith

Bisadongs are staying along Batang Sadong andits tributaries such as Batang Kayan, Sungai.Kedup, Sungai Suhu and Sungai Robin as wellas at the side of Gunung Sadong in SerianDistrict. Hence, they call themselves Bidayuh ofSadong i.e. Bisadong.

ears

bly.still

b) Bibukar Group

ncndall

ngts.ps"le

Bibukars are residing near to Batang Samarahanand its tributaries. In the olden days, when theirancestors migrated from Sungkung / Bugau toTembawang Rutoi and then settled at a newplace by the river and built themselves alonghouse. On many occasions, the river becamedirty and muddy as a result of the crossingsmade by wild animals in the DIu. Hence, thedirty / muddy water was known as "Kakar" inBidayuh Bukar dialect. The river was known asSungai Kakar and eventually it was pronouncedas Sungai Bukar. Hence, the Bidayuh staying inthe area now call themselves Bibukar.

c) Biatah Group

As far as the word "Biatah" is concerned, it hasthree versions:-

First Version

The first version was that "Biatah" was the nameof one of the descendants of Tenabi, the first manand the first Land Dayak (Bidayuh) who livedon Borneo Island called" Atah". The descendantsof Atah called themselves "Bi Atah" and settled

down at a mountain which they called "Si-Buran". Eventually, the group was known as"Biatah" and the place was called "GunungSiburan" until today.

Second Version

The second version was that the word "Biatah"

actually came from a local Malay word "Entah".When Sarawak was still under Brunei Rule, oneMalay officer from Brunei went to Siburan areaand wanted to look for someone to collect the 27

1

I

II,"

II

No Name of the group How the name being derived

a) Bisadong Named after Batang Sadong and Gunung Sadong- themain river and mountain in Serian District.

b) I BibukarI Serian I From the word "Kakar" which means" dirty and

muddy river". Eventually, it is pronounced as "Bukar".Bukar is also the name of a river.

c) I BiatahI Kuching I

From the word "Entah" which means "don't know"and the word "Betah" which means "broken".

Eventually, it is pronounced as "Biatah'.

d) I Bijagoi I

BauI Named after Gunung Jagoi - the mountain in Bau

District.

e) I Bisingai IBau

I Named after Gunung Singai - the mountain in BauDistrict.

f) I Dayak Selako/Rara ILundu

I Named after Sungai Selako (Selakau) in KalimantanBarat.

Page 11: History of Bidayuh in Kuching Division, Sarawak Chapter 2

tax. He asked the local Land Dayak whom hemet along the footpath and asked where was soand so. The Land Dayak who did not know theperson but answered in local Malay "Entah"which means "Don't Know". Eventually,whoever went to Siburan Area would say hewanted to go to "Entah" which slowlypronounced as "Biatah" meaning the people ofthe area.

Third Version

According to Pemanca Kudui ak. Suwed ofSiburan, a long time ago when the first group ofLand Dayak (Bidayuh) migrated from RabakMikabuh to Gunung Siburan, they saw a bigstone at the present site of Kampung Sintah.They heard voices from inside the stone and theybroke the stone. When the stone was broken (inBidayuh dialect - "Batu Betah"), they saw acouple (Man and Woman) in it. The Bidayuhsfrom Rabak Mikabuh called them "Bi Betah"

which literally means "People from the brokenstone". Slowly, it was pronounced as "Biatah"until today.

d) Bijagoi Group

Bijagoi originally came from Gunung Bratak, theold settlement where the Bidayuhs who firstmigrated from Sungkung in Kalimantan Barat,Indonesia and settled down there. The Bijagoimoved over to Gunung Jagoi from Bung Brataksometime in early 1838 in order to avoid attacksby Skrang Ibans from Sri Aman Division (SecondDivision). The Bijagoi stayed on the top ofGunung Jagoi which is 1,162 feet above sea level.Eventually, the Bidayuhs who were staying atGunung Jagoi called themselves "Bijagoi" - thepeople of Gunung Jagoi until today.

28

e) Bisingai Group were 21 Bidayuh tribes who settled in the 29villages consisting of 1,500 familiesf houses andwith a population of 10,500.Of these tribes, 6 hadtheir villages on the western branch and theremainder on the southern stream of the Sarawak

River (Low p.290-291). According to Henry LingRoth in his book "The Natives of Sarawak andBritish North Bomeo"(Vol. 1) published in 1896,the main Bidayuh settlements were as follows:-

Gunung Singai which is 1,843 feet above sea-level is the home of all the Bisingai Bidayuhs inBau and Kuching Districts. The word "Singai"was taken from the name of Panglima Ma Ganai@Rangai who was the first Panglima (Togung)who led his followers from Sungkung to GunungSingai. At first, the mountain was known as"Dorod Ganai" and eventually, it waspronounced as "Dorod Singai" until today.Today, the Bidayuhs who are staying aroundDorod Singai call themselves Bisingai.

(1) Upper Sarawak River (4 settlements)Aup, Surambau (Serembu), Singgie (Singai)and Sow (Sauh)

Lundu Territory (2 settlements)SalakafRara (SelakaufLara) and Sedumak(Sedemak).

f) Selako f Rara Group (2)

In the past, SelakofRara did not belong toBidayuh community. However, with effect from1970s, they have been classified under theBidayuh group because of political reasons.There are not many Selako f Rara in Sarawak andthey are only found in Lundu District. In theolden days, the ancestors of Selako lived atGajing Mountain which was situated at thesource of Selako (Selakau) River nearSengkawang. Selako migrated over to Sarawaksometime in 1800sand stayed around Pasir Riverand Kayan River. The Rara came fromBenkayang Kalimantan Barat, Indonesia at thelater stage and they first settled down at RedangRaya in the Upper Pasir River. Today, there aremany inter-marriages which take place betweenSelako and Rara in Lundu District. Salako is

actually bringing the name of "Sekalo (Selakau)". from Selakau River in Kalimantan Barat,Indonesia and used it as the name of Selako

(Selakau) race in Sarawak.

Today, there are 29 Bidayuh groups in Sarawak

(2) All Bidayuh Groups

In 1846, Hugh Low in his book" Sarawak - ItsInhabitants and Production" stated that there

Kuching District Serian District Bau

Penrissen

1) Benuk group 1) Bukar group 1)

2) Peroh group 2) Sambat group 2).J

3) Sitang group 3) Mentu group 3)

4) Sumpas group(

Siburan 5) Temong group 4) (

4) Biatah group 6) Taup group 5)1

Padawan 7) Engkeroh group

5) Penyawa group 8) Riih group

6) Biannah group 9) Gahat (Sernabang)

7) Tibiah groupgroup

8) Braang group10) Suntas group

9) Simpok group

10) Bengoh group

11) Semban group

11 groups 10 groups 5g

Page 12: History of Bidayuh in Kuching Division, Sarawak Chapter 2

were 21 Bidayuh tribes who settled in the 29villages consisting of 1,500 families j houses andwith a population of 10,500.Of these tribes, 6 hadtheir villages on the western branch and theremainder on the southern stream of the SarawakRiver (Low p.290-291). According to Henry LingRoth in his book "The Natives of Sarawak andBritish North Borneo"(Vol. 1) published in 1896,the main Bidayuh settlements were as follows:-

Left-hand branch of Sarawak River (9

settlements) .Sampro (Peroh), Sentah (Sintah), Sennah(Annah Rais)Simpoke (Simpok), Sigu (Benuk), Brang(Braang).Stang (Sitang), Tebia (Tibiah), Sibungo(Bengoh)

Upper Samarahan River (1 settlement).Bukar

Upper Sadong River (4 settlements).Engrat (Min-grat), Engkrok (Engkeroh),Kadup (Kedup) and Milikin.

Kuap River (1 settlement)Kuap (Quop)

(3)

(4)

(1) Upper Sarawak River (4 settlements)Aup, Surambau (Serembu), Singgie (Singai)and Sow (Sauh)

Lundu Territory (2 settlements)SalakajRara (SelakaujLara) and Sedumak(Sedemak).

(6)

(5)

(2)

iIIII

Today, there are 29 Bidayuh groups in Sarawak. The details are as follows:-

Kuching District Serian District Bau District Lundu District Sarawak

Penrissen

1) Benuk group 1) Bukar group 1) Singai group11) Selako (Selakau2) Peroh group 2) Sambat group 2) Jagoi group Gajing group)

3) Sitang group 3) Mentu group 3) Serembu group 2) Selako (Selakau

4) Sumpas group (Birois) Sengkuku

Siburan 5) Temong group 4) Gumbang groupPueh group)

4) Biatah group 6) Taup group 5) Tringgus group 3) Rara (Lara) groupPadawan 7) Engkeroh group 4) Undu group

5) Penyawa grou 8) Riih group (already extinct)

6) Biannah group 9) Gahat (Semabang)

7) Tibiah groupgroup

8) Braang group 10) Suntas group

9) Simp ok group

10) Bengoh group

) Semban group11 groups 110 groups I5 groups I3 groups I 29 groups I 29

Page 13: History of Bidayuh in Kuching Division, Sarawak Chapter 2

Bidayuhbeautiesfrom

variousgroups

attendingAnnualHarvest

Festival inKuching

VII) Bidayuh Population in Sarawak.

The Bidayuh population is mainly found inKuching and Samarahan Divisions althoughsmall numbers of the Bidayuh population arefound in every district of Sarawak. In 1841, thepopulation of the Bidayuh (Land Dayak) inSarawak was estimated to 6,792. By 1876, thepopulation increased to18, 379 and by 1939, it hadreached 36,963. In 1947, they numbered 42,195.The increase of 14.2 percent between 1939 and1947was one of the highest among the indigenousgroups in Sarawak. This considerable increasehad cast doubts on the 1939 enumeration, but itwas unlikely that many could have been left outin this count. It was thought that in-migration ofthe Bidayuhs from Indonesia Borneo might havecontributed to the increase.

30

Between 1947 and 1960, the Bidayuh populationincreased by 36.6 percent, the highest rate ofincrease among the indigenous communities.There was no concrete evidence to suggest thatthe bulk of increase was due to immigration or to

an undercount at the last census. Although the Bidayuh population concentralcan be found throughout the length and bread1980,1991 and 2000, the population of the BiIn the past, the Bidayuhs had not been very mobile

except in 1947 to 1960 period when some of themprompted by the opportunity for employmentwith a bauxite company which began operationin 1947 moved to Lundu District. Although therehas been no internal migration of any significanceover the years since they moved into Sarawakfrom across Indonesian border, the Bidayuhpopulation increased substantially during the1947 to 1960 period.

Based on Yearbook of Statistics Sarawak 2001,

there were 166,756 Bidayuhs out of a total of2,071,506 people in Sarawak. In term ofpercentage, it forms about 8% of the Sarawakpopulation or 0.07% of the 22 million populationof Malaysia. This showed that the Bidayuh wasthe fourth largest racial group in Sarawak afterthe Ibans, Chinese and Malays. The details of thepopulation of the Bidayuh in Sarawak from 1841to 2000 are as follows:-

Year Population PercentageDistribution

1841 6,792 Henry KeF(London 11

1876 18,379 Sarawak G

1939 36,963 Lee Yong I1947 42,195 14.2 Lee Yong I1960 58,000 36.6 Yearbook (

1970 84,000 7.7 Yearbook (

1980 108,000 8.5 Yearbook (

1990 140,000 8.4 Yearbook (

1995 153,400 Yearbook c

1999 164,500 Yearbook (

2000 166,756 Yearbook 4

No. District 1980 Popu

1. Kuching 35,04

2. Lundu 8,51

3. Bau 21,12'

4. Samarahan -

5. Serian 39,53

6. Simunjan209

7. Sri Aman 387

8. Lubok Antu 85

9. Betong55

10. Saratok 69

11. Sibu 512

12. Mukah 41

13. Kanowit 28

14. Dalat 14

15. Miri 1,10:

Page 14: History of Bidayuh in Kuching Division, Sarawak Chapter 2

Year I PopulationIPercentage I SourceDistribution

1841 I 6,792 I Henry Keppel "The expedition to Borneo of HMS Dido Vo1.2(London 1847) P.206

1876 18,379 Sarawak Gazette No. 124 (Kuching 1876) P.4

1939 36,963 Lee Yong Leng, "Population & Settlement in Sarawak (1970) P. 91

1947 42,195 14.2 Lee Yong Leng, "Population & Settlement in Sarawak (1970) P. 911960 58,000 36.6 Yearbook of Statistics 1992 Sarawak.

1970 84,000 7.7 Yearbook of Statistics 1992 Sarawak

1980 108,000 8.5 Yearbook of Statistics 1992 Sarawak

1990 140,000 8.4 Yearbook of Statistics 1992 Sarawak

1995 153,400 Yearbook of Statistics 1997 Sarawak

1999 164,500 Yearbook of Statistics 2000 Sarawak

2000 166,756 Yearbook of Statistics 2001 Sarawak

1111111 ::

Although the Bidayuh population concentrates in Kuching, Bau, Lundu and Serian Districts, Bidayuhscan be found throughout the length and breadth of Sarawak. Based on the Sarawak Yearbook of Statistics1980, 1991 and 2000, the population of the Bidayuh in every district of Sarawak is as follows:-

No.1 DistrictI 1980 Population 1991 Population 2000 Population

1. Kuching 35,041 50,147 63,943

2. Lundu 8,512 9,278 10,717

I3. Bau 21,120 23,413 29,215 111111111:

4. Samarahan - 1,538 3,138I 1111111 Iii5. Serian 39,538 42,851 49,117

6. Simunjan 209 284 307

7. Sri Aman 387 461 453

8. Lubok Antu 85 90 73

9. Betong 55 123 162

10. Saratok 69 91 134

11. Sibu 512 1,471 1,50512. Mukah 41 136 15713. Kanowit 28 58 5714. Dalat 14 30 2815. Miri 1,101 2,753 3,692

Page 15: History of Bidayuh in Kuching Division, Sarawak Chapter 2

Based on the records kept by District Office,Kuching, Bau, Lundu and Serian, there were atotal of 335 Bidayuh Kampungs in Kuching andSamarahan divisions in the year 2002.The detailsare as follows:-

VIII) Superstitious Beliefs of the Bidayuhs

According to the administrative districts and sub-districts, the distribution of the Bidayuh villages inKuching and Samarahan Divisions in 1990 are as follows:-

In olden days, Bidayuhs believed in thetraditional and superstitious omen and beliefs.To them there was a danger from all sorts of evilspirits who could cause sickness or misfortune.They could be guarded against either by takingcare not to provoke them; or having provokedthem, by taking steps to placate them, which wasdone by means of a ceremony or feast, called,"Gawai". There were therefore various rules laid

down to prohibit the acts that gave provocation.Some of these rules, such as the observance ofperiods of restriction after festivals or afterdeaths, were common to all villages. Thoseperiods of restriction varied considerably, butwere usually from one to four days. During thistime no one was allowed either to leave or enter

the village.

However, the more important festivals with thelonger periods of restriction were invariablyarranged at a time when there was no urgentwork to be done in the farms, There were also

rules in some villages that sleeping mats mightnot be washed, and that clothing might not behU~g outside the houses during the period?~ afestIval as it was believed that the good spmts

32

No. District 1980 Population 1991 Population 2000 Population

16. Bintulu 142 1,338 1,92317. Tatau - 113 123

18. Marudi 113 368 63719. Limbang 106 201 271

20, Lawas 40 116 16821. Sarikei 168 209 20322, Bintangor 61 91 134

23. Daro 11 38 1224. Matu - 21 7

25. Julau 72 88 8026, Kapit 69 196 274

27. Song 32 45 6928. Belaga 23 47 105

Total 107,549 135.595 166,756

1. Kuching District 96 Kampungs

2, Bau District 63 Kampungs

3, Lundu District 41 Kampungs

4, Serian District 135 Kampungs

Total 335 Kampungs

Division District Locality Total Total

Bidayuh Households

Villages

Kuching Kuching Kuching Proper 6 392

Kuching Kuching Siburan Sub-District 53 3,643

Kuching Kuching Padawan Sub-District 36 1,414

Kuching Bau Bau District 61 3,777

Kuching Lundu Lundu District 35 1,490Samarahan Serian Serian District 109 5,890Samarahan Serian Tebedu Sub-District 19 889

Total 319 17,495

Page 16: History of Bidayuh in Kuching Division, Sarawak Chapter 2

Based on the records kept by District Office,Kuching, Bau, Lundu and Serian, there were atotal of 335 Bidayuh Kampungs in Kuching andSamarahan divisions in the year 2002.The detailsare as follows:-

1. Kuching District

2. Bau District

3. Lundu District

4. Serian District

Total

96 Kampungs

63 Kampungs

41 Kampungs

135 Kampungs

335 Kampungs

VIII) Superstitious Beliefs of the Bidayuhs

In olden days, Bidayuhs believed in thetraditional and superstitious omen and beliefs.To them there was a danger from all sorts of evilspirits who could cause sickness or misfortune.They could be guarded against either by takingcare not to provoke them; or having provokedthem, by taking steps to placate them, which wasdone by means of a ceremony or feast, called"Gawai". There were therefore various rules laid

down to prohibit the acts that gave provocation.Some of these rules, such as the observance ofperiods of restriction after festivals or afterdeaths, were common to all villages. Thoseperiods of restriction varied considerably, butwere usually from one to four days. During thistime no one was allowed either to leave or enterthe village.

However, the more important festivals with thelonger periods of restriction were invariablyarranged at a time when there was no urgentwork to be done in the farms. There were also

rules in some villages that sleeping mats mightnot be washed, and that clothing might not behung outside the houses during the period of afestival as it was believed that the good spirits

which had been called down to help the peoplemight be offended.

In addition to action which human beings couldtake to ward off misfortune, there were also theactions of non-human agents, especially variousspecies of birds, to be taken into consideration.One bird, if heard calling from the side of thepath, indicated that the bearer would be luckyon that day, whereas if it flew across the trackwhoever saw it should immediately returnhome. The same bird, if heard during a huntingexpedition to the left was all right but if it washeard to the right the hunters should changedirection to put it on the left. Another bird ifheard while hunting was a sign that the partyshould return for reinforcement. A certain insect,

if heard at night when sheltering in the jungleon a hunting expedition, was a sign that thehunters should proceed in that direction. Thesame insect if heard repeatedly when peoplewere about to build a new house was anindication that the women who lived therewould have plenty of children, but the peoplewould also be liable to more sicknesses. If the

Kijang, or barking deer, was heard on land whichwas about to be cleared for farming, that landshould be abandoned. To some extent theseomen birds and animals could be prevented fromacting.

The most usual way to deal with them was toplacate them by giving them offerings atfestivals, and at the same time call upon goodspirits, especially the spirits of ancestors, to drivethem away. If, in spite of such precautions, theystill managed to cause trouble, either the projectin question should be abandoned, or if this wasimpracticable such as in the case of a nearlycompleted new longhouse, then once again theyshould be placated by means of suitable offeringsand ceremonies.

ill

Page 17: History of Bidayuh in Kuching Division, Sarawak Chapter 2

nA

Biday"IIbeaIIties

attendingGawai Dayak

2000 in

Kllclling

Dreams were also believed to have significance,though they were not considered to be valid iflikely to have been influenced by one's recentactions before going to sleep. For instance, adream in which one was laughing meant badnews: but this would not apply if one had justspent a riotous evening at a festival. A view froma mountain-top signified success, and to dreamthat one was carrying a dead cock indicatedsuccess in hunting. To dream of a fire breakingout meant that an epidemic would strike thevillage: a ripe fruit falling from a tree was a signthat a sick person was about to die. To dreamthat a tooth dropped off indicated that a memberof the family would die. To counteract this omenit was necessary to rise at dawn, withoutmentioning the dream to anyone, put a grain ofmaize in the mouth and then threw some yellowrice toward the sunrise, at the same time spittingout the maize saying to the evil spirits "This isthe tooth that you want, do not take anythingmore"

34As well as common possessions and commondangers, the community also had common

means of protection. Themost important were thespirits of ancestors. When aperson died his spirit wentto the place called"Sebayan", whereconditions were similar to

those prevailing on earth.The spirits were believed stilltaking an interest in earthlyaffairs and could therefore beasked for assistance. These

were usually invoked in twogroups: firstly those of theimmediate ancestors of all

people attending theparticular ceremony, who

were not mentioned by name, in order to avoidthe risk of omission which might cause offence;secondly the spirits of ancestors who wereactually famous during their lifetime. These wereby no means limited to ancestors of any village,or even of the Land Dayak race. The priest onhis spiritual journey during the ceremonytravelled as far a field as Brunei and Java, andmight call upon the spirit of any famous personof any race! So long as he led a good life whenhe was on earth he would help the people then.

horns of a deer, and a large block of Belian woodwere believed to have magical properties. Theexistence of such objects within the precincts ofa village might be a major obstacle if it wasdesired to persuade that village to move to abetter farming land.

The pagan Bidayuh had so much in their dailylives to be afraid of, that it might be thought that

they would be ideal subjects for conversion toChristianity. In fact they were essentially

practical people. Living in the present, so thereshould be no intellectual obstacle to accept a newreligion if they could be convinced that it woulddeal with their problem better. They were likelyto judge it by what it could give, or by what itsfollowers could be seen to have obtained. Thismeant mainly education, and to some extentbetter, medical facilities. But education withouteconomic progress might lead todisappointment.An increase in

the populationwithout a

correspondinglyhigher standardof living wouldbring discontent.

Apart from the ancestral spirits there were alsocertain objects and places that might haveacquired power. These were called "Guna". Theywere usually kept concealed in a small house oftheir own and might not be seen except duringa special ceremony which took place only oncein several years. Should they be seen at any othertime it was believed that great misfortune, evena death, might occur. At one village there wereoriginally two large stones. After they had beenliving together for a long time there were oneday found to be three small ones as well. In othervillages the skull of a wild boar, the skull and

The spread ofChristianity wasprobably themost importantfactor affectingthe welfare of theBidayuh at thepresent time andit could be saidthat the result ofhaving threedifferentmissionaries

Page 18: History of Bidayuh in Kuching Division, Sarawak Chapter 2

horns of a deer, and a large block of Belian woodwere believed to have magical properties. Theexistence of such objects within the precincts ofa village might be a major obstacle if it wasdesired to persuade that village to move to abetter farming land.

The pagan Bidayuh had so much in their dailylives to be afraid of, that it might be thought thatthey would be ideal subjects for conversion toChristianity. In fact they were essentiallypractical people. Living in the present, so thereshould be no intellectual obstacle to accept a newreligion if they could be convinced that it woulddeal with their problem better. They were likelyto judge it by what it could give, or by what itsfollowers could be seen to have obtained. Thismeant mainly education, and to some extentbetter, medical facilities. But education withouteconomic progress might lead todisappointment.An increase in

the populationwithout a

correspondinglyhigher standardof living wouldbring discontent.

The spread ofChristianity wasprobably themost importantfactor affectingthe welfare of theBidayuh at thepresent time andit could be saidthat the result ofhaving threedifferentmissionaries

working among them had been entirelybeneficial so far. In many cases considerabledisruption had been caused to village life, for assoon as a few families became converted theyseparated from the main village and moved toanother part of their land. Though they oftenbuilt bigger and cleaner houses, the split did notmake harmony within the community and itweakened the authority of the headman. Theland could not be divided; and as the process ofconverting a whole village might take a longtime, there were likely to be more frequent landdisputes.

The Bidayuh believed in witch-craft connectedwith sickness. To treat a patient, he/ she wasseated in the swing (Berayun), suspended byRottan from a beam. The evil spirit causing thesickness was extracted by means of incantationsand dancing, and transferred to a specially

A Biday"l1Gawai

ceremollYat

KampllllgBellllk ill19805.

35

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Page 19: History of Bidayuh in Kuching Division, Sarawak Chapter 2

constructed boat together with suitable offeringsto keep it happy on its journey. The boat is thenput in the river and allowed to float away downto the sea. If there was no river, a Rottan wasstretched from one end of the house to the other

house, the boat was slid along it and simply castout onto the ground.

The disposal of the dead by burning of the bodyappeared to be a custom confined to the paganBidayuh in the olden days. In western Sarawak,the custom of the dead was universal; inSamarahan area, they were indifferently burntor buried, and when the Sadong area wasreached, the custom of cremation ceased, thepagan Bidayuh of Sadong River being in thehabit of burning the dead. Among the SelakaujLara in Lundu District, the bodies of the eldersand the rich were burnt while the others were

buried (St, John i. 163 &165). In Siburan area, thepagan Sintah Bidayuh burned the dead of thehigher class; the poor were wrapped in a matand cast out in the jungle (ibid, ch.viii. p.87). Thepagan Serambo (Serembu) Bidayuh burned alltheir deads (Dension, ch.ii.p.14). However, in1950, the pagan Bidayuh in Bukar area still hadthe contact with the Munggu Babi days. Theystill used the pagan cemetery which had servedthe old Kampung for the past few centuries. TheBukar pagans rolled up their dead in a stoutrattan mat. The body, thus enclosed, wassuspended from the branch of a tree and left torot away. Later, the bones were collected and putinto a jar for burial (Peter Howes, ch.16.p.209).

IX) Land Matters and Formation of NewKampungs

36

The Bidayuhs look at land and the soil andindeed the whole environment around them

with awe, respect and reverence. Land to theBidayuhs is a source of sustenance and of life.

Even with the advent of modern developmentand advance economic way of life, the majorityof the Bidayuhs are still living in the rural areaswhere they undertake various agriculturalpursuits. Accordingly, they perceive that landmust be treated with real care and respect. Landhas been utilized basically for paddy plantingand that occupation has played an important rolein the cultural heritage of the Bidayuhcommunity. However, in order to improve theliving standard and the social standing of theBidayuh community, the State Government hasdeveloped the Native Customary Rights (NCR)Land of the Bidayuh in the commercial scale.Since 1988, through the government agenciessuch as SALCRA, LCDA, FELCRA, FELDA, DIDand the State Agriculture Department, largeareas of the Native Customary Rights Land ofthe Bidayuhs in Kuching and SamarahanDivisions have been planted with cash cropssuch as oil palm, cocoa, tea, coffee, rubber andpaddy.

The reasons for the formation or creation of new

Bidayuh Kampungs in Kuching and SamarahanDivisions are as follows:-

1. Increase of population;

2. Distance from paddy-fields or Plaman;

3. Attacks by the Skrang Ibans and other pirates;

4. Closer to bazaar j school j main road;

5. Spread of epidemic diseases such assmallpox, cholera and leprosy;

6. Belief in different religions within the sameKampung; and

7. Difference of political ideology.

In the normal circumstances, the Pia maneventually became an official Kampung

recognized by the Government. Hence, '

Kampung was established. The expanspopulation in a Kampung to such an extelmany of its people had to waste long homcould have been spent in paddy-fields, nin walking to and fro the Kampung ar,paddy-field. To avoid the waste of ti"Plaman"(a temporary house) was builtn€remote paddy- fields, which was occ!seasonally only. Village separation is in fadesire for better farming land and buitemporary houses nearer to their farmingand, at the same time, it has given an opportfor the absorption of outside group into thtKampung. As time went on, the Piaman bea permanent structure and occupermanently. To distinguish betweelKampung and the Plaman, the parent Kamwas known as Kampung Mawang where,Piaman was called Kampung Plaman. Aswent on, the Plaman became more indeperand permanent houses and even schoolsbuilt in some areas.

The attacks by the Skrang Ibans and other pifrom the sea especially in Upper Sarawak \Penrissen and Padawan areas) and USadong (Serian District) had killed num~Biday uhs, took away their wives and chilas slaves and also destroyed their propertiL~constant attacks had caused the Bidayul

move away from the Kampungs and stay!tht hilly areas and even in the caves in ord.vOid being attacked and killed by the intrUllIn the olden days, most Bidayuh Kamp.wue built in the rural areas where there'no road, bazaar and school. During the BrlRe?Jme and colonial days from 1841 to .some roads, bazaars and schools were built qfar from the Kampungs. In order to be clo

~the road where Bazaars and school?

avallable, many Bidayuh Kampungs move

Page 20: History of Bidayuh in Kuching Division, Sarawak Chapter 2

recognized by the Government. Hence, a newKampung was established. The expansion inpopulation in a Kampung to such an extent thatmany of its people had to waste long hours thatcould have been spent in paddy-fields, merelyin walking to and fro the Kampung and thepaddy-field. To avoid the waste of time, a"Plaman" (a temporary house) was built near theremote paddy- fields, which was occupiedseasonally only. Village separation is in fact thedesire for better farming land and buildingtemporary houses nearer to their farming landand, at the same time, it has given an opportunityfor the absorption of outside group into the newKampung. As time went on, the Plaman becamea permanent structure and occupiedpermanently. To distinguish between theKampung and the Plaman, the parent Kampungwas known as Kampung Mawang whereas thePlaman was called Kampung Plaman. As timewent on, the Plaman became more independentand permanent houses and even schools werebuilt in some areas.

The attacks by the Skrang Ibans and other piratesfrom the sea especially in Upper Sarawak (Bau,Penrissen and Padawan areas) and UpperSadong (Serian District) had killed numerousBidayuhs, took away their wives and childrenas slaves and also destroyed their properties. Theconstant attacks had caused the Bidayuhs tomove away from the Kampungs and stayed inthe hilly areas and even in the caves in order toavoid being attacked and killed by the intruders.In the olden days, most Bidayuh Kampungswere built in the rural areas where there were

no road, bazaar and school. During the BrookeRegime and colonial days from 1841 to 1963,some roads, bazaars and schools were built quitefar from the Kampungs. In order to be closer tothe road where Bazaars and schools were

available, many Bidayuh Kampungs moved and

J-

settled along the main road. That is why one cansee many new Kampungs are built alongKuchingjBaujLundu Road, KuchingjSerianjTebedu Road, PadawanjTebedu Link Road andPenrissenj Padawan Road nowadays. Thespread of epidemic diseases such as smallpox,cholera and leprosy in the olden days in theBidayuh Kampungs was also one of the factorswhich caused the Bidayuhs to leave the affectedKampungs and moved to new areas in order toavoid further attack of such epidemic diseases.

With the introduction of more Christian religionsand the conversion of some Bidayuhs to Islamicfaith in the Bidayuh populated areas especiallyin Bau, Lundu, Penrissen, Siburan, Padawan,Serian and Tebedu areas, some BidayuhKampungs split into different villages followingtheir different religious beliefs. After Sarawakachieved independence within Malaysia since1963, political parties were formed and Bidayuhthemselves were divided politically. Hence, thedifferent political beliefs had also caused someBidayuh Kampungs to split among themselvesin order to form a village with a group ofBidayuhs believing the same political ideology.

X) Comments on the BidayuhCommunity by the Europeans

S. Baring-Gould and c.A. Bampfylde in theirbook entitled" A History of Sarawak under itstwo White Rajahs" described the Land Dayaks(Bidayuhs) as a numerous and prosperous groupbut were reduced to a small number due to the

attacks by the Sea Dayaks (Ibans). The men wereslaughtered, the women and children were takenas slaves and the fruit trees were cut down.

Paddy and other crops were burnt. When JamesBrooke visited Sarawak in 1840, the Chiefs of theLand Dayaks (Bidayuhs) told him, "The Rajah(from Brunei) takes from us whatever he wants,

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at whatever price he pleases, and the Pengiranstake whatever they can get for no price at all"(Baring-Gould and Bampfylde, p.57). The resultof such treatment was that the Land Dayaks(Bidayuhs) escaped to the country beyond thereach of their persecutors to avoid exploitationand slaughter.

Malcolm MacDonald, the then British GovernorGeneral for Singapore and Malaya in his book"Borneo People" said that the Bidayuhs were theprincipal inhabitants of the original territoryacquired by James Brooke. The Bidayuhs werelonghouse dwellers before, but many hadabandoned that form of residence. They did itout of necessity rather than by choice. TheBidayuhs were not a vigorous group but easygoing and peace-loving people. Due to thesefactors, they became preys of their aggressiveneighbours. In the century of the slave tradingand headhunting, the Bidayuh longhouses werebeing attacked by the combined forces of BruneiMalays and the Ibans from Second Division (SriAman). The Bidayuhs being the peace-lovingpeople put up little resistance and this naturallyencouraged the enemies to return whenever theydesired loots. Harassed, bullied and despaired,the Bidayuhs abandoned their homes in the low-lying country and retreated up the rivers tohigher and more defensible ground. Ultimately,many built their houses near to the mountaintops.

Hedda Morrison in her book called "Sarawak"

commented that there was some danger ofextinction of the Bidayuhs before James Brookebecame the White Rajah of Sarawak. She said,"The Bidayuhs are a mild and inoffensive people... unable to withstand the inroads of the warlike

Ibans coming from the 2nd Division (Sri Aman)

38

coupled with the brutal exactions of the BruneiMalay Rulers of Sarawak. The Brunei Rulers notonly bullied and enslaved the people but alsohad no compunction in allowing expeditions ofthe Ibans to attack the Land Dayak areas. TheIbans kept the heads of the people theyslaughtered and handed over the slaves whomthey captured to the Brunei authority as theirshare of the loot" (H. Morrison, p.245).

J.E. Drake-Brockman who served as a DistrictOfficer of one of the districts in First Division

sympathized with the Bidayuhs who had beenoppressed by the Brunei Rulers although theywere law-abiding people. According to him theBidayuhs were "Easy to teach and willing tolearn ... Not lazy; but not too energetic, alwayscheerful and easily provoked to mirth" (Drake-Brockman, p.37).

James Brooke described the Land Dayaks as amore wretched, oppressed race. He said,"Though industrious, they never reap what theysow; though their country is rich in produce, theyare obliged to yield it all to their oppressors:though yielding all beyond their baresustenance, they rarely can preserve half theirchildren and often, too often, are robbed of themall, with their wives" (Dickson, p.186).

Mr. Colin N. Crisswell in his book called "Rajah

Charles Brooke" 1978 (P.7) wrote," In the southof Sarawak, in the First Division, are found theLand Dayak, a peaceful people who lack ofmigratory and head-hunting tendencies of theSea Dayak (Ibans). They gerterally live on thehillsides and travel by land, although they dosometimes use canoes. Today they number60,000".

CI

BIDAYUH SETTLElVAND Pl

(I) Kuching District in General

Kuching is one of the three districts in KucDivision. Kuching City is the capital of Saraas well as the divisional headquarters of KucDivision. The district has an area of 1,869 sqkilometres and based on 1991 Census, KucDistrict had a population of 369,200. In:

Ethnic Group population in1970

Chinese 105,457

Malay 70,883

Bidayuh 23,867

Iban 8,680

Melanau 385

Other Indigenous 314

Others 5,253

Non-Malaysian -"-

Total 214,839

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