IBAN PEOPLE
The IBANS are a branch of the Dayak peoples of Borneo. In Malaysia, most Ibans are located in Sarawak, a small portion in Sabah and some in west Malaysia. They were formerly known during the colonial period by the British as SEA DAYAKS. Ibans were renowned for practising headhunting and tribal/territorial expansion and had a fearsome reputation as a strong and successful warring tribe in ancient times.
Since the arrival of Europeans and the subsequent colonisation of the area, headhunting gradually faded out of practice although many tribal customs, practices and language continue. The Iban population is concentrated in Sarawak, Brunei, and in the West Kalimantanregion of Indonesia. They live in longhouses called rumah panjai.Nowadays, most of the Iban longhouses are equipped with modern facilities such as electricity and water supply and other facilities such as (tar sealed) roads, telephone lines and the internet. Younger Ibans are mostly found in urban areas and visit their hometowns during the holidays. The Ibans today are becoming increasingly urbanised while retaining most of their traditional heritage and culture.IBAN STORY
The origin of the name is a mystery, although many theories exist. During the British colonial era, the Ibans were called Sea Dayaks. Some believe that the word Iban was an ancient original Iban word for people or man. The modern-day Iban word for people or man ismensia, a totally modified Malay loan word of the same meaning (manusia) of Sanskrit Root.
The Ibans were the original inhabitants of Borneo Island. Like the other Dayak tribes, they were originally farmers, hunters, and gatherers. Not much is known about Iban people before the arrival of the Western expeditions to Asia. Nothing was ever recorded by any voyagers about them. The History of the migration of Iban people trace back to China where historians believe that the original Iban people migrated from Yunnan, a province in rural China.
The Ibans were unfortunately branded for being pioneers of headhunting. Headhunting among the Ibans is believed to have started when the lands occupied by the Ibans became over-populated. In those days, before the arrival of western civilization, intruding on lands belonging to other tribes resulted in death. Confrontation was the only way of survival.
In those days, the way of war was the only way that any Dayak tribe could achieve prosperity and fortune. Dayak warfare was brutal and bloody, to the point of ethnic cleansing. Many extinct tribes, such as the Seru and Bliun, are believed to have been assimilated or wiped out by the Ibans. Tribes like the Bukitan, who were the original inhabitants of Saribas, are believed to have been assimilated or forced northwards as far as Bintulu by the Ibans. The Ukits were also believed to have been nearly wiped out by the Ibans.
The Ibans started moving to areas in what is today's Sarawak around the 15th century. After an initial phase of colonising and settling the river valleys, displacing or absorbing the local tribes, a phase of internecine warfare began. Local leaders were forced to resist the tax collectors of the sultans of Brunei. At the same time, Malay influence was felt, and Iban leaders began to be known by Malay titles such as Datu (Datuk), Orang Kaya, Nakhoda and "Panglima". The other titles of Dayaks are Tuai Rumah, Tuai Menoa, Tuai Burong, Tuai Bumai, Manang, Lemambang and more modern titles include Pengulu, Pengarah and Temenggung.
In later years, the Iban encountered the Bajau and Illanun, coming in galleys from the Philippines. These were seafaring tribes who came plundering throughout Borneo. However, the Ibans feared no tribe, and fought the Bajaus and Illanuns. One famous Iban legendary figure is known as Unggang Lebor Menoa from Entanak, near modern-day Betong, fought and defeated the Bajaus and Illanuns. It is likely that the Ibans learned seafaring skills from the Bajau and the Illanun, using these skills to plunder other tribes living in coastal areas, such as the Melanaus and the Selakos. This is evident with the existence of the seldom-used Iban boat with sail, called the bandung. This may also be one of the reasons James Brooke, who arrived in Sarawak around 1838, called the Ibans Sea Dayaks. For more than a century, the Ibans were known as Sea Dayaks to Westerners.
After the death of Unggang "Lebor Menoa", the Iban overall leadership transferred to Orang Kaya Pemancha (OKP) Dana "Bayang" of Padeh who led the Saribas and Skrang Ibans in raid (ngayau) expeditions to areas around the the mouth of Kapuas River in Kalimantan, Indonesia now. Following the death of OKP Dana "Bayang", the Ibans of Saribas and Skrang were defeated by the Brooke force with the surrender of some of their Iban leaders, the death of Aji Apai Limba and the defeat of Mujah "Buah Raya" of Kanowit and Libau "Rentap" at Mount Sadok. The Malay shariffs of Patusin in Batang Lupar and the Malay chiefs of Buling in Batang Saribas were also defeated by the Brooke force. Later, it appears that the Iban's paramount leadership is provided by the Ibans from Hulu Batang Rajang i.e. whenn an Iban chief Koh was appointed a Temenggung by the Brooke government, who was replaced by Temenggung Jugah after his death. Despite having no western education at all, Temenggung Jugah went on to sign the agreement to form Malaysia together with Sabah (then North Borneo) and Singapore which was expelled later on by Malaya.
Religion, Culture and Festivals
The Ibans were traditionally animist, although the majority are now Christian, many continue to observe both Christian and traditional ceremonies, particularly during marriages or festivals. The majority of Iban people have changed their traditional name to a Hebrew based "Christian name" such as David, Christopher, Janet, Sona, or Joseph but a minority still maintain their traditional Iban name.
The longhouse of Iban Dayaks are constructed in such a way to act as an accomodation and a religious place of worship. The first item to erected during the lohouse building is the tiang pemun (the main post) from which pun ramu (the bottom of the wooden house parts) is determined and followed along the longhouse construction. Any subsequent rituals will refer to these tiang pemun and pun ramu.
The Iban religion can be briefly summarized as follows:
The supreme God is called Bunsu or Kree Petara, sometimes also called as Raja Entala or even Tuhan Allah Taala (Arabic definite article al- "the" and ilāh "deity, god" to al-lāh meaning "the [sole] deity, God") in modern times.
The main seven petaras (deities or gods) of Iban Dayaks who are the children of Raja Jembu are:
- Sengalang Burong as the god of war or protection and sustenance
- Biku Bunsu Petara as the high priest
- Sempulang Gana as the god of agriculture along with Semarugah as the god of land
- Selempandai/Selempeta/Selempetoh as the god of creation
- Menjaya Raja Manang as the god of health and shamanism being the first manang bali
- Anda Mara as the god of wealth
- Ini Inee/Andan as the natural-born doctor and the god of justice
In addition to these gods, there are mtyhstical people namely the orang Panggau Libau and Gelong which help the Iban Dayaks often to be successful in life and adventures.
Other spirits are called bunsu jelu (animal spirits), antu utai tumboh (plant spirits), antu (ghosts) such as antu gerasi (huntsman) and antu menoa (place spirits like hills or mounts). These spirits can be helpful or cause sickness or even madness.
Significant traditional festivals to propitiate the above mentioned gods can be grouped into four categories which are related to the main activities among the Iban Dayaks i.e. the rice planting festivals, the war-related festivals, the health-related festivals and the luck-related festivals.
Rice farming is the key life-sustaining activity among Dayaks and thus there are many ritual festivals dedicated to this namely Gawai Batu (Whetstone Festival), Gawai Benih (Seed Festival), Gawai Ngalihka Tanah (Soil Reactivation Festival), Ngelaboh Padi Pun (Planting of the Main Paddy), Gawai Ngemali Umai (Farm-healing Festival), Gawai Matah (Harvest-starting Festival) and Gawai Bersimpan (Rice-Keeping) Festival.
The rice planting stages start from manggol (ritual initial clearing to seek good omen using a birdstick (tsmbsk burong), nebas babas (clearing undergrowth), nebang kayu (felling trees), ngerangkaika reban (drying out trees), nunu (burning), ngebak and nugal (clearing unburnt tress and dibbling), mantun (weeding), ngetau (harvesting), nungku (separating rice grains), muput (winding), nyembi padi (drying rice grains) and besimpan (rice keeping).
The war-related festivals include the bird festival (Gawai Burung) with nine succeeding stages and Gawai Kenyalang (Hornbill Festival) which is meant to pray and propitiate Sengalang Burong for guidance and assistance during the headhunting expeditions. Since headhunting has been prohibited and ceased, the bird festival can be used for magical healing purposes and to be held as Gawai Mimpi (Dream Festival) when told by spirits to do so.
The Gawai Burung (Bird Festival) and Gawai Kenyalang (Hornbill Festival) are held in honour of the war god, Sengalang Burong (Sengalang the Bird which is magnifested as the Brahminy Kite). This festival is initiated by a notable individual from time to time and hosted by individual longhouses. It originally honours warriors, but during more peaceful times evolves into a healing ceremony.
The health-related festivals are Gawai Sakit (Sickness Festival), Sugi Sakit and Renong Sakit to seek magical healing by Sengalang Burong, Menjaya or Ini Inee and Keling. Before employing these healing festivals, there are various types of pelian (healing ceremony) by a manang (traditional healer), pucau (short prayers) and begama (touching) by a dukun to be tried first. Two more festivals related to health and longevity are Gawai Betamabah Bulu (Hair Adding Festival) and Gawai Nangga Langit (Sky Staircasing Festival).
The luck-related festivals include Gawai Pangkong Tiang (House Main Post Banging Festival), Gawai Tuah with three successive stages (Luck Seeking and Welcoming Festival) and Gawai Tajau (Jar Welcoming Festival) to pray and to invoke Raja Anda Mara.
After death, the last ritual is called the spirit festival (Gawai Antu) for the dead.
For marriages, sometimes the wedding ceremony is called Gawai Lelabi (River Turtle Festival). Here the god invoked is Selampandai for fertility and procreation purposes.
It is common that all those festivals are to be celebrated after the rice harvesting completion which is normally by the end of May during which rice is plenty for holding feasts along with poultry like pigs, chickens, fish from rivers and jungle meats like deers etc.
Therefore, it is fitting to call this festive season among Dayaks collectively as the Gawai Dayak festival which is celebrated every year on 1 June, at the end of the harvest season, to worship the Lord Sempulang Gana and other gods. On this day, the Ibans get together to celebrate, often visiting each other.
The Iban traditional dance, the ngajat, is performed accompanied by the taboh and gendang, the Ibans' traditional music.
Pua Kumbu, the Iban traditional cloth, is used to decorate longhouses. There are various types of buah (fruit) of pua kumbu which can be for ritual purposes or normal daily uses. Female Ibans will be graded according to their own personal capabilities during their life time, which include weaving as their topmost skills.
Tuak, which is originally made of rice and home-made yeast for fermentation, is a wine used to serve guests. Nowadays, there are various kinds of tuak, made with rice alternatives such as sugar cane, ginger and corn. Tuak and other types of drinks can be served on several rounds in a ceremony called nyibur temuai (serving drinks to guests) as ai aus (thirst queching drink), ai basu kaki (Feet Washing drink), ai basa (respect drink) and ai untong (profit drink)
The recitation of pantun and various kinds of leka main (traditional chants by poets) is a particularly important aspect of the festival.
According one Iban scholar, the leka main (poems, proses and folklores) for Iban Dayaks can be categorised into three major groups i.e. leka main pemerindang (for entertaining purposes), leka main adat basa (for customary purposes) and leka main invokasyen (for invocation purposes).
The entertaining leka main includes pantun, jawang, sanggai, ramban, entelah, ensera, kana, pelandai ara and karong, wak anat mit, etc.
The customary leka main comprises jaku ansah, jaku geliga, tanya indu, muka kuta, muka kujuk, jaku karong, jaku dalam, jaku sempama, jaku silup, sugi semain, renong semain, renong sabong, renong kayau, renong ngayap, etc.
The invocation leka main consists of sampi, biau, timang, pengap, sugi sakit, renong sakit and sabak bebuah or sungkop or rugan. These invocation inchantations must accompanied with piring (ritual offerings) to appease the gods called.
The Iban leka piring (number of each offering item) is basically according to the single odd numbers which are piring turun 3, 5, 7 and 9 leka and agih piring (portion of offerings) is dedicated to each part of the long house bilek such as bilek four corners, tanju (verandah), ruai (gallery, dapur (kitchen), benda beras (rice jar), etc. as deemed fit and necessary. The genselan (animal offering) is normally made in the form of a chicken or a pig depending on the scale of the ceremony.
The augury system for the Iban Dayaks depends on several ways:
- dreams to present charm gifts or sumpah (curse) by spirits which normally has a life-time effects.
- omen animals (burong laba) such as deer barkings which also has long effects.
- omen birds (burong mali) which give temporary effects limited to certain activties at hands e.g. that year of farming.
- pig liver divination at the end of certain festival to read the future luck.
The omens can be either purposely seeked via dreams during sleep, nampok or betapa (isolation) or langkau burong (bird house), or received unexpectedly especially the animal and bird omens e.g. while working or walking.
The omen birds of Iban Dayaks are seven in total namely Ketupong also known as Jaloh or Kikeh (Rufiuos Piculet), Beragai (Scarlet-rumped trogon), Pangkas (Maroon Woodpecker) on the right hand of the Sengalang Burong's longhouse bilek and Bejampong (Crested Jay), Embuas (Banded Kingfisher), Kelabu Papau (Senabong) (Diard's trogon) and Nendak (White-rumped shama). Their types of calls, flights, places of hearing and circumstances of the listeners are factors to be considered during the interpretation of the bird omens.
The Iban Dayaks used to believe in having charms namely ubat (medicine), pengaroh (amulet), empelias (anti-line of fire) and engkerabun (blurredness) given by gods and spirits to help them to get things like rice and jars easily, to make them kebal (bullet proof), unseen to human eyes or to make them extraordinarily stronger than other men whose attributes are wanted for rice farming, headhunting and other activities. For ladies, the charms will help them to be skillful in weaving.
There are several reasons why many Dayaks turn to Christianity:
- The traditional augury causes some complexity with many penti pemali (prohibitions), various omens, superstitions and delays in some works and progress of life.
- The healing (pelian) by manangs are not effective in curing some diseases. In fact, the manangs cannot cure small pox, cholera (muang ai), etc.
- Christianity is considered as new branch of knowledge to be adopted and adapted to the traditional customs.
- Christianity comes with western education.
- Defeats of Dayaks at the hands of Europeans with better weapons such as guns and cannons vis-a-vis traditional hand-held weapons such as swords, shields, spears and blowpipes despite strict adherence to traditional augury practices.
- Globalization
- Escape poverty
For the majority of Ibans who are Christians, some Christian festivals such as Christmas, Good Friday, Easter, and other Christian festivals are also celebrated. Most Ibans are devout Christians and follow the Christian faith strictly. Since Christianity conversion, some of the Iban people never celebrate their ancestor's festival such as Gawai Burong or Gawai Antu but majority still practiced Hari Gawai (Harvest Festival) and preserve their ancestors' culture and tradition.
However, some Iban festivals can still be celebrated in the Christian ( European style) ways like Gawai Antu, Gawai Umai, Gawai Lelabi by offering prayers to their Ancestor's God (the original Dayak/Iban religion {Animist})where traditional foods and drinks are offered and then traditional music and dance are played for merrymaking.The Ibans has no restriction in celebrating all customary and traditional Iban festival.
Despite the difference in faiths, Ibans of different faiths do help each other during Gawais and Christmas. Differences in faith is never a problem in the Iban community.[citation needed]The Ibans believe in helping and having fun together.
Among the main sections of customary adat of the Iban Dayaks according to Benedict Sandin which are used to maintain order and keep peace are as follows:
- Adat berumah (House building rule)
- Adat melah pinang, butang ngau sarak (Marriage, adultery and divorce rule)
- Adat beranak (Child bearing and raising rule)
- Adat bumai and beguna tanah (Agricultural and land use rule)
- Adat ngayau (Headhunting rule)
- Adat ngasu, berikan, ngembuah and napang manyi (Hunting, fishing, fruit and honey collection rule)
- Adat tebalu, ngetas ulit ngau beserarak bungai(Widow/widower, mourning and soul separation rule)
- Adat begawai (festival rule)
- Adat idup di rumah panjai (Order of life in the longhouse rule)
- Adat betenun, main lama, kajat ngau taboh (Weaving, past times, dance and music rule)
- Adat beburong, bemimpi ngau becenaga ati babi (Bird and animal omen, dream and pig liver rule)
- Adat belelang tauka bejalai (Journey or Sojourn rule)
