Grief, loss, and missing in action, a common place life experience amongst the Ibans, have to be borne like any other races on te surface of this earth. We as children of mixed Iban and ...parentage, we have to learn to cope with changes in many different ways, not just the Iban way. So it has been our deepest interest to know more about our father's and grandfather's ways of coping with change.
They have been indeed many changes in our life time, as well as their life time.
We chanced upon this article in the Internet...and hope that this NST may be enlightening to you as well as to us. Read on......
New Straits Timess, 30 July 1994: "Iban way to cope with change."
Peter M. Kedit: Iban Bejalai. Sarawak Literary Society, 1993. 202 pages.
review by Otto Steinmayer
Despite that many books on finance and politics get reviewed here, some of them stuffed with charts and numbers enough to make your head ache, it’s rare that a genuine scholar’s book makes it to these pages, even rarer that such a book is of local growth. Would you be put off if I told you that Iban Bejalai began as a Ph.D. dissertation? I sincerely hope not. In the first place, Iban Bejalai sits in the academic tradition of clear writing and presentation. It’s an easy read. Peter Kedit’s examiners must have been delighted to pass it. That, when it happens, is one of the biggest pleasures a supervisor can enjoy. The pleasure comes to all of us who pick this book up now.
Since Dr Kedit is present Director of the Sarawak Museum, it is a happy occasion when he has completed this arduous programme and gained academic credentials that bring honor to him and to Sarawak. Writing a dissertation for a doctorate, especially at a university of the calibre of the University of Sydney, is a grueling effort. The person who gets through it deserves, at least, respect for surviving. Dr Kedit has got a pretty good book out of it, on display for the world to approve, and that’s much more. His example ought to give heart to all the other Malaysians out there toiling away at theses.
The “bejalai” of the title is in the Iban language what Malay expresses as berjalan. But while the Malay phrase means little more than “go for a walk,” or at most “take a trip,” Iban bejalai is a concept dear to the hearts of the Iban people, an ancient tradition involved in considerable mystique, not to be summed up in one English word. It’s not to much to say that bejalai is one of those things that make the Iban what they are.
People in Semenanjung may think of the Iban as people who keep to themselves in their longhouses, tied to the task of growing rice. Nothing could be less true. Since time out of mind it has always been the custom for men, and especially young men, to leave their longhouses and rivers to go out into the wider world and seek work and adventure. In the longhouse communities on the Batang Ai’ that Dr Kedit studied nearly every adult man had been on bejalai at least once. Such travels were a normal part of life in all the past. Bejalai is surrounded with ritual, and frequently celebrated in Iban literature and myth. The great culture hero Keling, the model Iban man, is often away from his longhouse in the sky on extended errands.
Bejalai is not aimless wandering. The young men who voyage out most often band together in a group for mutual support, have a definite destination, a specific project in mind, and usually a notion of how long a time they will spend before returning. The average bejalai lasts half a year up to a year. In contrast, to belelang (no Malay equivalent) is to leave home permanently and to sever all ties with the longhouse of one’s birth. In some cases, belelang ends with the exile marrying abroad and ceasing to be an Iban.
Again, bejalai can be distinguished from other types of mobility, such as pindah, in which the whole longhouse moves to a new location—more frequent in the past—and modern forms such as bekuli and kerja (or makai gaji), in which a man seeks “blue-collar” or “white-collar” jobs respectively. And, of course, bejalai differs from war or headhunting parties, although sometimes in the last century Iban who set out on the pretext of getting money came back instead with skulls.
The Iban are not the only Borneans who leave home. Other Dayak peoples too go a-travelling. The Penan have their “beat” that takes them over time from camp to camp by known sago plantings. The Kayans call their trading expeditions by the kindred term pesalai. It appears that the Iban cultivate their own style more fervently and more seriously. In fact, the story goes that the name “Iban” itself meant originally “wandering stranger.”
Dr Kedit proposes a number of reasons for the Ibans’ cultivation of bejalai. Some are economic. Though farming hill-rice takes the most important place in the year, men are free of duties from the time they finish the clearing of land until they are required to carry the heavy baskets of grain back to the house at the harvest. Then, after Gawai, a space of several months intervenes before the cycle begins again. In the past, men used these times to go to the jungle to collect salable produce and bring it to the pasar. The old Iban style of shifting cultivation needed fresh supplies of virgin land, and while on their jungle trips, men scouted out suitable locations to which the longhouse could be shifted when the time came.
With increasing modernization, Iban men spent their months away from the farm working at jobs such as tapping rubber on plantations in more settled downriver areas, and diversified to other work such as construction and oil-extraction. Dr Kedit belongs to a family many of whose members early on distinguished themselves by going on bejalai to hunt and collect for museums and assist in scientific expeditions.
Attending university now is, despite appearances, classic bejalai. A higher degree is one of the most prestigious things you can bring home. A friend of mine, whose great-grandfather chopped off heads in the old days, went to Hull. He said that since now he couldn’t in good conscience travel to fight people, he was going to get a doctorate. I told him he was aiming to take his own head, and he said I was right.
Once you get down to it, it’s hard to tell whether Iban men go on bejalai for economic reasons, or find an excuse related to money so they can go traveling. Dr Kedit is surely right to trace the custom to that streak of restlessness and desire to be on the move that so many Ibans show in their character. Ibans can’t sit still, they have to be doing something, to be out and about, and they associate even fun and relaxation with going to new places and seeing new things.
Still, perhaps, Ibans go out so happily because they feel secure of a place to come home to. What typifies travel as bejalai is that the wanderer always has home in mind. The man who works on bejalai sends back regular remittances for the support of his bilek. In a normal end to a bejalai the traveller returns to the longhouse covered with glory, with money in his pocket, presents for the folks, and a fund of stories to dine out on indefinitely.
Once you didn’t need to stray long or far to get these advantages. Employers these days dislike providing jobs on short terms. Ibans stay away from home longer. Bejalai thus gradually shades into the way of life required by a cash economy. Men will get training, be hired, and live far from home until their retirement. Some stay in the city. From this Dr Kedit draws a somewhat gloomy conclusion that bejalai has become indistinguishable from the common third world rural-urban drift.
Yet I have met many Dayaks employed in jobs humble or prestigious whose ambition is to make their name and their fortune, earn their pension and retire to live the good life in their native place. It’s an ethic that combines an ideal of progress with a respect for origins and ties, and human limits. No wonder then that the Iban have adapted bejalai so well to modern conditions, and that bejalai remained, as Dr Kedit says, “a living institution,” and paradoxically a means for Iban themselves to cope with rapid change.
Saturday, April 19, 2008
Saturday, April 12, 2008
The Kenyahs' Taste Buds
"I am a Kenyah from the Baram," introduced Rita, an accounts clerk with Dynasty Hotel. She was giving an interesting speech for her Toastmaster's Assignment during one of the club meetings.
"How she talked about her own people and her people's tastes in food caught my attention. She was smooth, gentle and cheerful. No hard sales talk, no apologies at all and that was what most listeners like," our mother informed us.
(This is an extract from our "table topics" at home.)
What did we learn from her speech? We have a few Kenyah friends but what Rita said was very interesting and thorough.
Kenyah's tastes:
1. "We like bitter food." That was surprising to us. According to Rita, the wild shoots in the jungles of the Baram are usually bitter. And perhaps it is this bitterness in the shoots and other vegetables, which the Kenyahs like, that give good health to her people.
2. "We cook fish wrapped in leaves like banana leaves, daun long,etc in the river stones which are heated up by drift wood. This kind of cooking lasts a long time. In the past, we did not have refrigerators. So food by the kerangan or river fords, last long. We like cooking outdoors. furthermore, we do not use much salt. Salt was not easily available in the Baram the past, unless we did trading with the Kelabits. But today, we can buy salt in big cities like Miri. No problem with salt today. But we still do not eat very salty food."
3. "We boil a lot of our food in a natural way in bamboo." Rita further informed the audience. Although the food may be considered bland to many others who are used to curries, barbeques, etc. we Kenyahs like this kind of simple cooking. It is healthy and kind to the body."
4. "We sun dry our meat when the hunters come home with their game. This will keep the meat long and clean. Later we will cook the meat again, e.g. boil the dried meat. Add some slices to porridge or vegetable soup. It is very delicious."
5. "We cook rice in bamboo also. Some times we boil the rice with a bit of salt and make it very soft and then wrap up in leaves. These we can carry all over, when we go farming, visiting relatives in a different part of Baram...These are our tastes and we are very happy with how we cook. "
these points from Rita are jewels indeed. For we are peeking through a window into Kenyah life.
To us, it is always interesting to learn about other peoples' ways. In Sarawak, we have the opportunities if we care to open our minds and take time to appreciate the world around us. It is a world given by God the Almighty.
It is indeed a rich land to grow up in.
"How she talked about her own people and her people's tastes in food caught my attention. She was smooth, gentle and cheerful. No hard sales talk, no apologies at all and that was what most listeners like," our mother informed us.
(This is an extract from our "table topics" at home.)
What did we learn from her speech? We have a few Kenyah friends but what Rita said was very interesting and thorough.
Kenyah's tastes:
1. "We like bitter food." That was surprising to us. According to Rita, the wild shoots in the jungles of the Baram are usually bitter. And perhaps it is this bitterness in the shoots and other vegetables, which the Kenyahs like, that give good health to her people.
2. "We cook fish wrapped in leaves like banana leaves, daun long,etc in the river stones which are heated up by drift wood. This kind of cooking lasts a long time. In the past, we did not have refrigerators. So food by the kerangan or river fords, last long. We like cooking outdoors. furthermore, we do not use much salt. Salt was not easily available in the Baram the past, unless we did trading with the Kelabits. But today, we can buy salt in big cities like Miri. No problem with salt today. But we still do not eat very salty food."
3. "We boil a lot of our food in a natural way in bamboo." Rita further informed the audience. Although the food may be considered bland to many others who are used to curries, barbeques, etc. we Kenyahs like this kind of simple cooking. It is healthy and kind to the body."
4. "We sun dry our meat when the hunters come home with their game. This will keep the meat long and clean. Later we will cook the meat again, e.g. boil the dried meat. Add some slices to porridge or vegetable soup. It is very delicious."
5. "We cook rice in bamboo also. Some times we boil the rice with a bit of salt and make it very soft and then wrap up in leaves. These we can carry all over, when we go farming, visiting relatives in a different part of Baram...These are our tastes and we are very happy with how we cook. "
these points from Rita are jewels indeed. For we are peeking through a window into Kenyah life.
To us, it is always interesting to learn about other peoples' ways. In Sarawak, we have the opportunities if we care to open our minds and take time to appreciate the world around us. It is a world given by God the Almighty.
It is indeed a rich land to grow up in.
Tuesday, April 8, 2008
Some Iban Food Preserves
We love the preserved food brought by our paternal grandfather whenever he came visiting. Kasam ensabit, kasam babi,kasam ikan, salai rusa,and tempuyak just to mention a few.
As we grew older, our kitchen became our chemistry laboratory and we experimented with the food we bought, or with the vegetables we had brought down from the ulu. In this way we learned some skills in food preservation. This experimentation also helped us to realise how important it is to pass on skills to others. "Just in case. It might be useful one day," our mother used to say.
Today, in Miri, chillies can be RM 15 a kilo. So some preservation of chillies when the price is low can help us ride the waves of high chilli prices!!
Ensabi or the small mustard green is not available throughout the year. So preserved ensabi is lovingly preserved and we have our occasional celebration of a good indigenous meal!! How convenient it is, if we have our bottled preserved vegetables on our shelves. We have to tie our tongues when we savour the food on the table. (Tie our tongues is a Foochow saying which means, control our eating or craving.)
Salting of meat (wild boar, pork,deer, fish)
Salt the meat pieces (which have been cut into 2 finger thickness and about 3 fingers long. when some liquid comes out after two hours, squeeze more of the fluid from the pieces. Drain for another two hours, making sure that the meat is free from flies, or dirt.
Put the meat pieces into a small clean and dry jar, and then dust with crushed salt.
Add a cup of dry roasted rice grains and mix well. Cover the jar for three days and then stir the meat. After a week, the preserved salted meat is ready for cooking.
Sour and salty method of preserving of ensabi
During the planting season (of rice), plenty of ensabi is grown. The ensabi is plucked from the field, washed very well and then dried in the sun for a few hours, just until the leaves are wilted, and much of the moisture is gone.
Rub the leaves with coarse salt until a ball can be formed. Place the ensabi in a nice jar with a good cover.
When cooking rice, add extra water. Take an adequate amount of the boiling water from the rice pot and cool it. After it is really cool, add the rice water to the ensabi in the jar. The water should just cover the ensabi. Leave the jar of ensabi closed for about 3 days. By then the stalks of the ensabi should be yellowish and the water murky.
The resultant preserved ensabi is sourish salty.
This is similar to the Chinese kiam chai.
Sun dried meat
One day,when we were quite young, we saw our grandfather pulling some zinc sheets to make a shed. We thought that it was too small a shed for bicycle or motor bike. On another afternoon, we saw him squatting on top of the roof and we were really amazed. Could he be performing some rituals?
He was on the "roof" for some time. But we lost interest. In the evening when we came back from our school, we found many slices of dried meat on our table.
He had been making "salai" deer or rusa for us. Unknown to us, he did not appreciate all the fresh deer meat getting frozen in the freezer. so he decided to sun dry a bit of the meat.
The next day, he cooked some of the dried meat for us, in his own way. We found the meat really apetitizing.
From then on, we often asked him to sun dry deer meat for us. But for many years because deer meat is not readily available, we have not had "salai-ed" meat for our meals.
As we grew older, our kitchen became our chemistry laboratory and we experimented with the food we bought, or with the vegetables we had brought down from the ulu. In this way we learned some skills in food preservation. This experimentation also helped us to realise how important it is to pass on skills to others. "Just in case. It might be useful one day," our mother used to say.
Today, in Miri, chillies can be RM 15 a kilo. So some preservation of chillies when the price is low can help us ride the waves of high chilli prices!!
Ensabi or the small mustard green is not available throughout the year. So preserved ensabi is lovingly preserved and we have our occasional celebration of a good indigenous meal!! How convenient it is, if we have our bottled preserved vegetables on our shelves. We have to tie our tongues when we savour the food on the table. (Tie our tongues is a Foochow saying which means, control our eating or craving.)
Salting of meat (wild boar, pork,deer, fish)
Salt the meat pieces (which have been cut into 2 finger thickness and about 3 fingers long. when some liquid comes out after two hours, squeeze more of the fluid from the pieces. Drain for another two hours, making sure that the meat is free from flies, or dirt.
Put the meat pieces into a small clean and dry jar, and then dust with crushed salt.
Add a cup of dry roasted rice grains and mix well. Cover the jar for three days and then stir the meat. After a week, the preserved salted meat is ready for cooking.
Sour and salty method of preserving of ensabi
During the planting season (of rice), plenty of ensabi is grown. The ensabi is plucked from the field, washed very well and then dried in the sun for a few hours, just until the leaves are wilted, and much of the moisture is gone.
Rub the leaves with coarse salt until a ball can be formed. Place the ensabi in a nice jar with a good cover.
When cooking rice, add extra water. Take an adequate amount of the boiling water from the rice pot and cool it. After it is really cool, add the rice water to the ensabi in the jar. The water should just cover the ensabi. Leave the jar of ensabi closed for about 3 days. By then the stalks of the ensabi should be yellowish and the water murky.
The resultant preserved ensabi is sourish salty.
This is similar to the Chinese kiam chai.
Sun dried meat
One day,when we were quite young, we saw our grandfather pulling some zinc sheets to make a shed. We thought that it was too small a shed for bicycle or motor bike. On another afternoon, we saw him squatting on top of the roof and we were really amazed. Could he be performing some rituals?
He was on the "roof" for some time. But we lost interest. In the evening when we came back from our school, we found many slices of dried meat on our table.
He had been making "salai" deer or rusa for us. Unknown to us, he did not appreciate all the fresh deer meat getting frozen in the freezer. so he decided to sun dry a bit of the meat.
The next day, he cooked some of the dried meat for us, in his own way. We found the meat really apetitizing.
From then on, we often asked him to sun dry deer meat for us. But for many years because deer meat is not readily available, we have not had "salai-ed" meat for our meals.
The Stone of Demong
Megaliths are common in Sarawak. Legends are plentiful. Most are oral, but this one has credibility as it was written down by Walter Unja, a former Headmaster of Nanga Grenjang School, Kiran, Kalaka.
Today, megaliths along the roads for the length of Sarawak are worshipped by the superstitious who wish to strike a fortune. They place incense and even offerings so that they can be given numbers in their dreams. Do stones have spiritual values? It is really up to you.
An Iban man, Demong had four sons by his wife Rinda. Their sons were called Klanang, Bakak, Klimbang and Bundak.
Rinda, after having given birth to Bundak, warmed herself by the fireside, following the traditional Iban after birth rites. Suddenly a very strong wind blew and caried away the roof of the house. A great tree called menuang, growing nearby was uprooted by the wind and fell upon Rinda. This killed her instantaneously.
When Demong returned from hunting, he saw the dead body of his wife. With great sorrow he buried her. Several months later, he went to Julau, leaving his four sons behind, having had slaves to look after them while he was away.
while in Julau he married Radui and had two children Drisap and Rabiah.
After many years, Radui died and Demong went back to Krian with eight slaves. They brought a huge stone with them. They planted the stone on a small hill at the side of the road, about four and half miles from Nanga Grenjang. He decided to use the stone to delineate this property. He said, "From this stone up to Julau, are the lands of my sons by Radui. And from this to Paku Laya and Krian, are the lands of my children by Rina."
Whether it is a real story, or a historical anecdote, the story behind this stone is famous. Known as Batu Tanam Demong to the Ibans of Saribas and Kalaka,it is perhaps a monument to the ancestors of the Saribas Ibans who descended from Demong.
Some of the descendants from Demong and Rinda are T.R Bungan, Suah and Rani.
Walter Unja himself is a descendant from Demong and Rinda. On his side is also Rev Fr. Senang Betie.
(Note:any mistakes we have made are entirely ours. So we do apologise for any errors. Thank you for reading. )
Today, megaliths along the roads for the length of Sarawak are worshipped by the superstitious who wish to strike a fortune. They place incense and even offerings so that they can be given numbers in their dreams. Do stones have spiritual values? It is really up to you.
An Iban man, Demong had four sons by his wife Rinda. Their sons were called Klanang, Bakak, Klimbang and Bundak.
Rinda, after having given birth to Bundak, warmed herself by the fireside, following the traditional Iban after birth rites. Suddenly a very strong wind blew and caried away the roof of the house. A great tree called menuang, growing nearby was uprooted by the wind and fell upon Rinda. This killed her instantaneously.
When Demong returned from hunting, he saw the dead body of his wife. With great sorrow he buried her. Several months later, he went to Julau, leaving his four sons behind, having had slaves to look after them while he was away.
while in Julau he married Radui and had two children Drisap and Rabiah.
After many years, Radui died and Demong went back to Krian with eight slaves. They brought a huge stone with them. They planted the stone on a small hill at the side of the road, about four and half miles from Nanga Grenjang. He decided to use the stone to delineate this property. He said, "From this stone up to Julau, are the lands of my sons by Radui. And from this to Paku Laya and Krian, are the lands of my children by Rina."
Whether it is a real story, or a historical anecdote, the story behind this stone is famous. Known as Batu Tanam Demong to the Ibans of Saribas and Kalaka,it is perhaps a monument to the ancestors of the Saribas Ibans who descended from Demong.
Some of the descendants from Demong and Rinda are T.R Bungan, Suah and Rani.
Walter Unja himself is a descendant from Demong and Rinda. On his side is also Rev Fr. Senang Betie.
(Note:any mistakes we have made are entirely ours. So we do apologise for any errors. Thank you for reading. )
Sunday, April 6, 2008
Pasai Siong
One of the old, old books that our mother collected was a copy of the Sarawak Museum Journal dated Dec 1954. To our happiness, there is a very old story about Pasai Siong. We have relatives who are Kanowits. And this Pasai Siong story belongs to them.
Reference : SMJ Dec 1954. Article by Anthony Richards & TK Jaro..
The Pasai River is a tributary of the huge Rejang River of the Third Division of Sarawak.
Once there was a Kanowit Headman by the name of Tugau. He built a huge longhouse at the mouth the Pasai River. It was reputed that his longhouse was ten fathoms above the ground!!
One day he asked his son-in-law Siong to build a boat out of one single tree. His condition was that even the paddles must be made from this tree. His reward was a pig. Upon finishing the boat, Siong claimed his reward.
After eating the pig, Tugau sent Siong out on another mission - to find and kill another with his very own golden-headed spear. Siong found a white pig and he speared it. But strangely the golden spear head came off the shaft and the pig went away with the blade at its side.
Siong returned home to tell Tugau what happened. But Tugau ordered Siong to find the spear head, and must come back with it.
The journey of locating the white pig was full of trials and tribulations. After a long time, he heard drums coming from a house.
At the door he wasw greeted by an old man who told him that the child of their king was ill. The old man asked Siong if he would provide a cure and that he must have been directed there by the Gods. Siong was cautious but was willing to see the "patient".
The old man took him to see the princess. In her side, Siong found his golden spear-head. He told the old man and the others that on the next night, there must be no light while he was at work to cure the princess.
The next day, he prepared himself by finding a short length of bamboo. That night, he pulled out the spear-head and hit it in the bamboo and then covered up the wound.
The princess soon recovered from the wound and the people were very pleased. Siong was permitted to marry her. They lived together in the house for about a year.l
One day, a swarm of bees came to the longhouse and the people learned from them that there would be plenty of fruit soon.
The king and his people prepared at once for the harvesting of fruit. Siong and his wife followed until they came to a great lake. There to Siong's surprise, everyone turned into pigs as soon as they were in the water.
Siong was reluctant to go into the water. But his wife asked him to follow. Indeed he turned into a pig too. But he could not swim as well as the others. He returned to the bank of the river and became human again. His wife asked him to take a boat, and made him promise not to kill a white pig.
When Siong reached the place where the fruits were (apparently Assan),he saw pigs crossing the river. When he got to Pulau Kerto, he found a white pig, dead. Someonehad killed it. Siong took the pig and found inside the pig full of gold and gold ornaments.
With his treasure and the golden spear head, Siong returned to Tugau.
Note: Some of the jars left in Rh Tugau might still be found if people are adventurous enough to dig for them.
T.k. Jaro according to the article, himself had in his possession a fine jar from this site.
Reference : SMJ Dec 1954. Article by Anthony Richards & TK Jaro..
The Pasai River is a tributary of the huge Rejang River of the Third Division of Sarawak.
Once there was a Kanowit Headman by the name of Tugau. He built a huge longhouse at the mouth the Pasai River. It was reputed that his longhouse was ten fathoms above the ground!!
One day he asked his son-in-law Siong to build a boat out of one single tree. His condition was that even the paddles must be made from this tree. His reward was a pig. Upon finishing the boat, Siong claimed his reward.
After eating the pig, Tugau sent Siong out on another mission - to find and kill another with his very own golden-headed spear. Siong found a white pig and he speared it. But strangely the golden spear head came off the shaft and the pig went away with the blade at its side.
Siong returned home to tell Tugau what happened. But Tugau ordered Siong to find the spear head, and must come back with it.
The journey of locating the white pig was full of trials and tribulations. After a long time, he heard drums coming from a house.
At the door he wasw greeted by an old man who told him that the child of their king was ill. The old man asked Siong if he would provide a cure and that he must have been directed there by the Gods. Siong was cautious but was willing to see the "patient".
The old man took him to see the princess. In her side, Siong found his golden spear-head. He told the old man and the others that on the next night, there must be no light while he was at work to cure the princess.
The next day, he prepared himself by finding a short length of bamboo. That night, he pulled out the spear-head and hit it in the bamboo and then covered up the wound.
The princess soon recovered from the wound and the people were very pleased. Siong was permitted to marry her. They lived together in the house for about a year.l
One day, a swarm of bees came to the longhouse and the people learned from them that there would be plenty of fruit soon.
The king and his people prepared at once for the harvesting of fruit. Siong and his wife followed until they came to a great lake. There to Siong's surprise, everyone turned into pigs as soon as they were in the water.
Siong was reluctant to go into the water. But his wife asked him to follow. Indeed he turned into a pig too. But he could not swim as well as the others. He returned to the bank of the river and became human again. His wife asked him to take a boat, and made him promise not to kill a white pig.
When Siong reached the place where the fruits were (apparently Assan),he saw pigs crossing the river. When he got to Pulau Kerto, he found a white pig, dead. Someonehad killed it. Siong took the pig and found inside the pig full of gold and gold ornaments.
With his treasure and the golden spear head, Siong returned to Tugau.
Note: Some of the jars left in Rh Tugau might still be found if people are adventurous enough to dig for them.
T.k. Jaro according to the article, himself had in his possession a fine jar from this site.
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