Академический Документы
Профессиональный Документы
Культура Документы
Supervisor Researchers
Bambang Adya Yatmaka Djasli Djamarus (Coordinator)
Darius Pasago Pasaribu Arifin Anis, MZ
Djasli Djamarus Azman Azis
Zukri Saad Nasrullah
Syaharudin Arafah
Cover photo:
Writers
Doh Ding, weaving a mat in Long Tuyoq
Zainal Arifin Anis (Coordinator) Photographers
village, West Kutai.
Asman Aziz Rangga Purbaya
Nasrullah Steve Pillar
Syaharuddin Susi Abdurahman
Illustrators
The Heritage of Rural Technology
Editors Bambang Adya Yatmaka
of East Kalimantan’s Dayaks
Karlina Supelli (Coordinator) Eddi B. Handono
Baby Ahnan
Karina Roosvita Indirasari Graphic Designers © PT Kaltim Pasifik Amoniak
Roedy Haryo Widjono Azis Karuniawan
Bambang Adya Yatmaka Published by:
Wiwit PT Kaltim Pasifik Amoniak
Editors:
Karlina Supelli (Coordinator)
Baby Ahnan
Karina Roosvita Indirasari
Roedy Haryo Widjono
Table of Contents
Table of Contents 06
Foreword from President Director 10
Message from Vice President Manufacturing 12
Message from Bontang Mayor 15
Message from East Dayak Traditional Board Supervisor 17
I. Tracking Dayak People’s Residences 21
Surveying Dayak Technology 25
Disclosing Dayak Technology 29
Sequence of Report 40
Housing Technology 45
Lamin or Long House 45
Amin Dadu Long Anai 58
Lamin Pepas Eheng 59
Pintuq and Benung Long Houses 61
Shapes and Parts of Long Houses 62
Building A Long House 62
The Rainbow, A Full Moon and An Owl 74
A Lone House 75
From Lamin to Hall 80
Carving Conveying Message 90
Kitchen Technology 92
Stove Structure 92
Various Kitchen Utensils 93
Sharp Tool Technology 93
Water and Rice Container Technology 94
Food Processing Technology 95
Staple Food and Side Dishes 96
Daily Food Processing 97
Sugar Making Technology 98
Buraq-Making Techniques 99
Meat Preservation Techniques 100
Technique to Make Salt 101
Animal Breeding 102
This Indonesian Heritage contains so many traditional cultures that have come into the
inheritance of Dayak groups in the Mahakam River - an ancient chest of culture, containing
countless types of foods, festivals, medicines and languages in their own cultures. The book
will take you through a re-introduction of the technology of Dayak cultures and if you are
unaware of these cultures, they must certainly surprise and interest you.
It is our most sincere hope, that this book would enhance efforts dedicated to the
conservation of nature, and preserve the technology of Dayak cultures which are likely to be
endangered.
Last but not least, to the many KPA staff that have supported the publication of this book
with dedicated efforts like collecting information and data by moving deeper into the basin,
as well as proofreading, image layouting etc., I offer you the most profound, heartfelt
gratitude for your contribution to the publication of the book.
Yours faithfully,
M. Kaneta
President Director of Kaltim Pasifik Amoniak
As a group of Indonesians working for PT Kaltim Pasifik Amoniak (KPA), we know how rich
our nation is. Unfortunately, traditional technologies such as the ones of East Kalimantan
Dayak communities are not well inventoried and properly documented. Meanwhile, locals
who master such technologies are getting old and, at the same time, the “modernization”
drive has lured the young generation away from their heritage. Forest transformation into
mono-culture plantations has deprived the so-called community technology of its natural
components or materials and, therefore, it has also caused the disappearance of skills in the
community technology.
We seem to have little interest in having our traditional medicine, textiles, food products
and, perhaps, technology that have been part of our culture since a thousand of years ago
patented; as we appear to be equally reluctant in developing sustainable mass products
with high economic values for our people. Meanwhile, many researchers from advanced
countries such as Japan, Canada and the US who have prolonged their stay in the interior
of East Kalimantan for doing researches have indicated an abundance of potential in nature
and Dayak culture in East Kalimantan that can be developed into industrial products of high
demand.
In responding to this finding, KPA that operates in Bontang of East Kalimantan has
designed one of its Corporate Social Responsibility (CSR) activities to make inventories of
technologies belonging to East Kalimantan’s Dayaks.
The activity has resulted in the publication of a book entitled “The Heritage of Rural
Technology of East Kalimantan’s Dayaks”. The book has put in writing various rural
technologies belonging to Dayak communities of East Kalimantan that has the potential
for development. Reading the book, we can find basic information regarding raw materials,
traditional processes, the use of or the benefit of the rural technologies developed by the
Dayak communities of East Kalimantan. We gathered the entire information from surveys,
interviews and library research and studies prior to presenting them in this book. We hope
that this book will serve as an access and initial reference for researches and scientists in
universities, research institutes and those interested in developing products in companies,
government officials and community members, and all those who are interested in it. We
welcome all further actions as follow-throughs to our work, such as efforts to process the
patents, increase the production scale, and boost the value added or sales value of all that
we have inventoried in this book.
Last but not least, we would like to express our gratitude to KPA’s shareholders, i.e. Mitsui
Co. Ltd. and Toyota Tusho, that have supported our CSR programs, and also Governor of
East Kalimantan, Dr. H. Awang Farouk Ishak M.Si., Bontang Mayor, Ir. H. Dharma M.Si., who
has supported our CSR programs, as well as the Head of East Kalimantan’s Dayak Customary
Council, Drs. Yurnalis Ngayoh, MM., who provided us with a recommendation letter to
support the data and information research in the interior of East Kalimantan, and to all team
members who have dedicated their time, energy and ideas starting from outlining, giving
ideas, survey planning, drafting, editing and in the printing of this book.
Specifically for my close friend from batch 77 of ITB, Yayak (Kencrit), who has earned the
title of “Half-Divine Man” during his stay in the interior of East Kalimantan; Djasli Djamarus,
who have coordinated the surveys, research and development of this book, and Karnila
Supeli, who provided ceaseless encouragement and wider perspectives, as well as final
editing, I would like to extend them my utmost gratitude. I am grateful that our friendship
has gone beyond the extent of getting to know each other well, but it has also, hopefully, be
beneficial to our society and our nation.
May God bless this work of ours and bless the Indonesian nation so that it becomes a big
nation that can set an example of how humanity can reach its progress in a harmonious way,
and that can benefit other nations.
Darius Pasaribu
Vice President Manufacturing
As sons and daughters of the nation who were born and raised here, we shall be grateful for all
God’s gifts that are showered upon us on the lands and seas of the Republic of Indonesia, amidst
an abundance of various natural resources. We also take great pride in the autonomy granted to
local administrations by the Central Government. The autonomy represents trust that needs to
be responsibly carried out.
Among those gifts, the soil of East Kalimantan excels for its natural resources potential, i.e.
oil, natural gas, coal and various other mining resources. However, we must bear in mind that
in addition to non-renewable natural resources, we also have in our possession, remarkable
potential in renewable resources, i.e. potential of local customs and cultures.
The history of human being always leaves traces for the next generation. However, only a
generation that is determined to love and safeguard their civilization that can take inventory and
develop the customs and culture of their ancestors as historically-valued, exquisite heritage.
As a great nation, we must develop the spirit of willingness to build, protect and defend
our culture and protect its rightful ownership. The self-declared claim of our culture by a
neighboring country must be responded in a civilized way. Exploited anger is not a solution.
Instead, we need wisdom and concrete results, conceived from our determination to document
textual evidences for the world to see.
Challenges to our future are growing. The globalization trend should be countered with an
earnest attitude and professionalism within the international legal corridor. Responding to
the situation, I expect the role of academicians, researchers, politicians, bureaucrats and all
stakeholders to proactively process the patents of various customs, cultures and traditional
products, especially those possessed by the Dayak cultural communities of East Kalimantan.
The book “The Heritage of Rural Technology of East Kalimantan’s Dayaks” that introduces the
life, art and culture of East Kalimantan communities and their potential promises a great many
benefits, such as information and promotion that can attract tourists and investors.
Additionally, the environmental preservation initiatives that are elaborated in this book can
enlighten us as human beings, immersing us further in the love of nature and all its inhabitants,
all of which we will pass on to the next generation to ensure their quality of life. All these are
in line with one of the six priority programs of Bontang city development, i.e. Environmental
Preservations.
May the steps taken by KPA become a locomotive to be followed by other companies in assuming
their roles to cultivate futuristic values that have grown well in our land.
To make such a dream come true, we need awareness, support and collaboration of all
stakeholders in the spirit of Bessai Berinta. With the publication of this book, may God
strengthen all of us so as to be able to realize a noble, advanced and prosperous Bontang city.
Therefore, this city can yield its best performance for East Kalimantan within the frame of the
unitary state of the Republic of Indonesia.
A D AT D
AN AY
W
A
D
UR K
PR
IM
O
IN T
P
SI N
K A LI M A N TA
First of all, let us praise the God Almighty, that because of His
blessings, the publication of “The Heritage of Rural Technology
of East Kalimantan’s Dayaks” is brought to completion. This book
surely holds, in its pages, important values and meaning, in our
efforts to preserve a unique and distinctive culture that is the
nation’s pride. Every single culture deserves to be preserved,
for each of its exquisite colors and voices all contribute to the
diversity of our nation, keeping within their unique folds, countless
of priceless knowledge and an infinite source of wisdom. However,
the globalization era, and along with it, sophisticated technological
advances, may endanger the preservation of art, culture and
traditional values passed down to use by our ancestors.
Through this book, I would like to reach out and ignite the undying passion and the unwavering
spirit and dedication to life of Dayak people as well as the intellectual fervor in which the
scholars pursue science and knowledge – and applaud their efforts to stay on course in
excavating traces of history, research, assessment and publications of the arts, culture, and
customs of the Dayaks. I encourage them to share with the world, their work of passion, and to
lend a hand to enriching the nation’s cultural development that is faithful to its roots, yet agile
enough to weather the dynamics of today’s world.
I hope the Almighty God will always grant us His presence, His blessing and divine wisdom in
every step taken in our efforts to preserve and promote the wealth of Dayak cultural heritage, for
the welfare and prosperity of the Dayaks under the unitary state of the Republic of Indonesia.
As indigenous people, Dayak people call the (Kalimantan) island “Bagawan Bawi
Lewu Telo” (Cilik Riwut, 2003). In Dayak Ngadu language, bagawan means Queen,
bawi means woman, and lewu means village, while telo means three. So literally,
Bagawan Bawi Lewu Telo means “Queen that rules in Three Big Villages.” The
Kaharingan religion, especially among Ngaju Dayaks, they believe in the existence of
a goddess named Jata that lives deep in the river. So, the use of Bagawan Bawi Lewu
Telo may be interpreted as a sign of respect to Goddess Jata who lives in the depth
of the rivers in the three big villages.
(4) Bentian Dayak, Tidung Dayak living in system, have one communal long house
Malinau and Tidung Pale. called lamin (Kutai), lou (Benuaq), betang
(Ngaju, Manyaan), and umaq dadoq (Kenyah).
They also have various herbal medicines
believed to have the efficacy to heal various
diseases.
commander, as well as Adrianus Liah raider during the era of Dwikora2 and Above, right: A floating inn at Datah Bilang.
(Rangga Purbaya)
Belawing, a son of Bahau Busang Mahakam is a former traditional leader of Long
traditional elder who we encountered in Pahangai Village. From them, we retrieved
Samarinda. more details about the long house, anjat
handicraft, which is made of rattan, sword,
Before we began the survey, we visited the traditional medication using herbs, sape
Subdistrict Office to meet Tigang Himang, (traditional guitar of Dayak people), and
the head of Long Pahangai Subdistrict. dangai (literally: life recycle ceremony)
Tigang gave us names of people we could tradition. We also documented two lamin
interview. He also allowed us a closer look (long houses) belonging to Bahau Busang
at herbal medicines, sword-making, lamin Dayak communities, including the activities
construction, religious belief system of of those living there.
Bahau Busang Dayak as well as the history
of Long Gelat community in Hulu Mahakam.
Above, left: M. Jiu, a leader of Long Hubung village Armed with the information from Y. Ngau we amassed massive helpings of information
Second photo from the left: Kulle, a leader of Datah
Bilang Bawah village Ajaat, we left for Lirung Asa, a farmland area on lamin-construction technology,
Third photo from the left: Datah Bilang people belonging to Bahau Busang Dayak, using ces. Kayo traditional rite, tattoo, Long Gelat
working together (gotong royong), while the elders
prepare lunch We met with Hang Beq in his hut. Hang Beq traditional attire, coloring substances, and
is maker of mandau sword and hudoq mask. techniques in making rattan weavings.
(Rangga Purbaya)
Our interview covered mandau-making
techniques, hudoq mask, rattan handicraft, From Long Tuyoq, we returned to Lirung
herbal medicines, and hunting techniques. Asa to document how to turn iron into the
Meanwhile, our photographer captured Dayak sword or mandau, winnow rice and
pictures of Hang Beq’s kitchen. various information on daily activities of
local people and tools they use everyday.
On the following day, we proceeded to Long
Tuyoq residential areas of Dayak Bahau We then found our way into Long Isun
Long Gelat community. In the Long Tuyoq village and interviewed Lusang Aran,
lamin (long house), we met with Blawing traditional elder of Bahau Busang Long
Belareq, the traditional elder of Bahau Isun village, and Kuleh Liah, an elementary
Busang Mahakam, and Doh Ding, a rattan- school teacher. It was there that we became
weaving craftsman. Through an interview, more finely attuned to the intricate yet
captivating processes of rattan weaving, the Kayan traditional elder who had an old Right: Lamin Pintuq, Sendawar, Kutai Barat
Second photo from the right: The inner condition of Pepas Eheng
traditional medicines, lamin, fish-catching mandau, which was often used as a war
lamin, Sendawar, West Kutai
tools, and so on. weapon (headhunting). There were 90
(Rangga Purbaya)
visible marks ingrained on the mandau’s
Hiring a speedboat powered by a 400PK blade near its handle, signifying that it had
engine, we went to Tiong Ohang in Long killed 90 people. We also interviewed an
Apari District. On the way there, we stopped elementary school teacher named Yakobus
by Datah Suling and Long Lunuk while and made documents of various plants
bringing home Belawing. At Long Unuk, we used as medicines by Kayan Dayaks in Long
made documentation of traditional drink Pakaq. Leonardus Janun (hunter), Devung Anyang
made of sticky rice called Balo Tau Boraaq, (wife of the late Irang Napap, a respected
observed and took pictures of an old lamin From Long Pakaq, our next leg of the traditional elder of Penihing), A. Kaya (a
that still used rattan, instead of nails, to journey took us to Tiong Buu and Tiong trader) and Fransiscus Jiu, a teacher of Long
hold the joints and statues of Bahau Busang Ohang in Long Apari subdistrict, which Apari Public Senior High School, to collect
Dayak. were inhabited by Aoheng/Penihing Dayaks. information on mandau-making techniques,
Long Apari District is East Kalimantan’s telavang (shield), traditional medicines,
Our next stop was Long Pakaq, the village farthest district near the Serawak border. and Aohen Dayak shirt, including coloring
of Kayan Dayak community. We interviewed We conducted an extensive interview with substances and their preservatives.
Bottom: A woman of Kenyah Dayak tribe weaving anjat, Lung Anai, West Kutai
(Rangga Purbaya)
From Lambing village, we went overland As additional information, almost in all the
back to Samarinda. We interviewed Lukas villages we visited, we saw many Dayak
Kupang, ‘commander’ of Kalimantan Dayak women and men with long ears. For Dayak
Culture Defense (KPAD) and Roedy Haryo women, the long-ear tradition is part
Widjono, Dayak culture observer who of local wisdom related to make-up and
married a Benuaq Dayak girl from Benung beauty.
village, Damai subdistrict in West Kutai
Regency. Based on the interview, we learned
about the Dayaks living in the northern part
of East Kalimantan province (Lun Dayeh,
Punan, Murut, Berusu, Agabaq Dayaks, and
so on), about salt production by Lun Dayeh
Dayaks in the Krayan mountain, mandau-
and blowgun-making, and philosophical
values embedded in Dayak technology.
Lastly, we visited Citra Niaga market in
Samarinda to document various Dayak tools
and accessories sold there.
Sequence of Report
The main findings of our surveys are In part four, which is the closing, we offer
classified into four parts based on some overview that may serve as a small
categorical proximity. Part one, “Tracking mirror for various problems confronting
Dayak People’s Residences,” offers overviews the Dayaks, especially in the areas we
of locations we visited in East Kalimantan visited. This “lamentation” is not meant
and our research method. for finding or even creating a scapegoat
in the problems but for seeking agreeable
Part two, “Culture and Local Wisdom”, solutions.
explains technologies Dayak communities
use daily, particularly in house construction, To facilitate readers looking for further
farming, transportation, and various tools information, we equip this book with
they use for different activities. Part two sources of information supporting our
also talks about food processing techniques research and writing, both in the list of
they use, as well as their famous technology bibliography and detailed information about
called teknologi punggung, aside from attire the interviewees.
and cultural rites.
the other hand, is called Amin Data Bilang Manifestations of those values were clearly Left: The view inside a Long Anai lamin.
Right: Datah Bilang residents piling up roofing shingles..
Hilir and was built in 1975. It is 16 meters recorded in the working together, which
(Rangga Purbaya)
long and 50 meters wide, with roofing is locally known as gotong-royong, in
made of ulin wood shingles, walls from fixing the roof of Datah Bilang Hilir long
wood panels, and floor ulin wood panels. house. All male residents of Datah Bilang
The lamin stands firm on mid-height ulin Hilir, regardless of their ages and faith or
wood columns not far from the Mahakam religion, and ethnic groups – Buginese,
riverbank. Banjarnese, Javanese, and Dayaknese – all
participated in the activity. That activity
Lamin, amin, or long house is part of the also demonstrated fair distribution of job:
Dayak identity. Lamin may be considered young people were involved in tough jobs
as a symbol that consistenty promotes such as making shingles from very hard
values of togetherness and brotherhood ulin logs under the scorching sun in the
based on conviction of solidarity, mutual yard just outside the long house. Elderly
help, and harmony (Sedyawati dkk., 1995). people, on the other hand, worked inside
Philosophical values on life priorities are the long house, in fact in the long house’s
lived out in the lamin everyday. kitchen. Some of them weaved banana
SP
leaves to wrap rice and hold meat broth as well as its values still use lamin as
and drink, while others whittled bamboo, reference. So, just like lamin, function
and others cooked rice, meat, and boiled rooms or balai, also now serve as one of
water. This work-together activity did not Dayak identities and must be present at
involve women since they have their work every Dayak villages.
in their respective families, such as drying
unhusked rice under the sun, making The Kenyah Umaq Bakung Dayaks own the
rattan handicraft, cooking, and so on. Datah Bilang Hulu and Datah Bilang Hilir
long houses. In the lamin’s front, there is
an ulin wood belawing with a diameter of
Built by the Dayak Kenyah community, 50 centimeters. On the belawing, the date
the long houses in Datah Bilang Hilir and when it was made is written: 24-4-1996.
Datah Bilang Hulu were not meant to be The long house that serves as balai or
communal residence but as places for function house has six main columns, each
community meetings and socio-cultural with a diameter of 60 centimeters, which
activities. From our current perspective, are carved with Kenyah Dayak motifs. In
lamin is now identical with a function hall the verandah, there is a stage about a half
as its structure, construction method, meter high. In the front side just under the
RP
Cultures And Local Wisdom from Long House Construction to Backbone Technology 49
Built by the Dayak Kenyah community, the long houses in Datah Bilang
Hilir and Datah Bilang Hulu were not meant to be communal residence
but as places for community meetings and socio-cultural activities.
stage, there is a relief describing gradual To keep the poles erect, the logs are tied to there are two poles of ulin wood, 30 cm in
migration of local people from Tege village one another using bamboo bars and rattan. diameter. At the edge of the planned lamin,
in Apokayan. They began to leave Tege there are piles of construction materials,
village in 1861 and 1930 and arrived at The long house is to stretch eight meters including logs of ulin wood, ulin shingles
Datah Bilang village in 1975. wide and 24 meters long. In the middle of and shingles of other woods. We were
the planned long house, there is a pole of tipped that the same lamin would be used
Just like in Datah Bilang Hilir and Datah the same height but of bigger diameter, as the government’s District Office.
Bilang Hulu, the long house we visited in around 50 centimeters. In the front side,
Long Isun, Long Nunuk, Long Pakaq, Long
Pahangi and Long Apari also function as
places for socio-cultural activities only
and as symbols of identity for local Dayak
communities. In Long Isun lamin, the
verandah where people use to gather is
equipped with a drum, boat, mortar, and
various tools and equipment for traditional
rites such as hudoq, ngayau, mamat, dangai,
and so on. The carvings on the poles and
inner and outer walls carry typical Dayak
motifs. There are also statues of hornbill
and belawing birds.
The lamin’s kitchen is located inside the main room and is used
during traditional rituals only. The house also has two stories: the
first story for activities of local people, especially for meetings.
The Bahau Long Gelat Dayak community into anjat (Dayak traditional bag) and
owns the Long Tuloq long house. gravitate around farm work.
Currently, three families inhabit the lamin.
The house has a unique feature compared The long house appears very old but still
to other long houses. The lamin’s kitchen well maintained. In front of the lamin,
is located inside the main room and is there is a yard of the football court size
used during traditional rituals only. The and a belawing statue carved out of ulin
house also has two stories: the first story log. Just outside the court, there are
for activities of local people, especially several poles of ulin logs that appear
for meetings. The first and second story to be very old. The field, along with the
is connected with a staircase made from poles, is the place where local people hold
carved ulin wood. On the second floor, the kayau ceremony. In the past, kayau
there are three doors leading to the room ceremony was a ritual designed to show off
of the three families, descendants of Bahau the heads of the enemies they have killed
Long Gelat Dayak royal families. The to villagers. Not far from the field is the
royal descendants are called hipuy, while Mahakam river.
ordinary people are called panyin.
The houses of Bahau Busang Long Gelat
On the second floor Belawing Belareq, head Dayak are located not far from left and
of Bahau Long Gelat Dayak tribe in Long right of Long Tulog long house. In other
Tuyoq, who also serves as traditional elder words, the Long Tulog long house is
of the Long Pahangai District, greeted us. located in the middle of the village and
The second floor is also used as a meeting becomes the center of socio-cultural
place for hipuy. As a meeting place, the activities of local people.
floor in front of the rooms is elevated by
around 50 centimeters from the seats of We can say that the long house in Datah
hipuy. In the event of a meeting with the Dawai is older than the Long Tuyoq lamin.
panyin, the hipuy usually hold an internal This is due to the fact that people still used
meeting first in the second floor before rattan, not nails, to tie and hold the lamin’s
they go down to the first floor to meet walls and roof. The house is standing
ordinary people. Usually, the common on ulin wood poles of around 4 meters
people work as craftsmen weaving rattans high and diameters of 30 centimeters.
Statues in front of
lPepas Eheng lamin. (Steve Pillar)
The house’s floor is made of thick wood Underneath the long house, there is a
panels, each tied with rattan. The house is chickenrun and piles of wood. Tolan
inhabited by only one woman aged more Bawah lamin has three rooms, which, as
than 65 years. Although the house is still mentioned above, are no longer inhabited
standing tall, the long house’s durability is as the former occupants have all passed
slowly worn out due to age. away, while their surviving family members
chose to build their own house in front
Meanwhile, Tolan Bawah and Tolan Atas of the long house. Tolan Atas lamin, on
long houses in Lambing, Muara Lawa the other hand, is still inhabited by two
District, are owned by Benuaq Dayak families. The walls of Tolan Atas long house
tribe. Our resource person, Y. Nyangkum, is made from tree bark, while its floor is a
says the two long houses already existed mixture of rattan and bamboo. The house’s
during the colonial time, around 1920s. poles are tied with rattan. The house has
The Tolan Bawah long house, which is 12 main poles and four windows. People
younger than Tolan Atas lamin, is no longer who stay in the Tolan Atas long house use
inhabited. In front of the lamin, there is a oil lamps to illuminate the house in the
wooden belontakng statue signifying that evening. Tolan Atas long house, to a certain
a traditional rite called kwangkai (seeing extent, reflects past long houses.
off the soul) was once held there. The
condition of Tolan Bawah lamin is rather The physical appearances of Tolan Bawah
worrisome. Its shingle roof is now leaking, and Tolan Atas long houses are very
its wall, which is made of tree barks, are similar to long houses in Pepas Eheng,
also worn out and torn, while its rattan though their sizes are relatively smaller.
and bamboo flooring is also on its way of The sizes of Tohan Bawah and Tohan Atas
becoming dilapidated. long houses are more or less the same
as those of the long houses in Benuang.
The kitchens of both Tolan Bawah and Pieces of mattress spotted folded during
Tolan Atas long houses are not separated daytime indicate that the inhabitants also
from the lamin’s main room; they are use the lamin’s main room for sleeping.
lower than the floor of the main room. In the evening, they spread the mats to
Meanwhile, the bath, laundry, and toilet sleep on.
room is separated from the long house.
diameter. The six poles are decorated with for consultation meetings. In the Above left: Rattan peel being
shaped and smoothened, Long
incisions of asolejo motive, a tiger legend verandah, there are two tuwung (drum) Isun.
(Rangga Purbaya)
and a human face named nangbrang. made of bengkirai tree bark for rituals,
Above right: A big tamborine at
and one sung (mortar) in the shape of a Umaq Dadu, Lung Anai.
(Steve Pillar)
The house floor and land surface is boat with four holes for pounding rice. On
connected with stairs − three meters in the upper pole were hung equipment for
height − made of ulin wood. The stair rituals such as the statue of enggang bird
is covered with wood panels to prevent and kaliwet (a cat-sized animal, one of
people and animals from entering the those protected animals)
house easily. In the past, the stair was
pulled upward in the evening to prevent Residents of Tiong Ohang village in Long
enemies and animals from entering the Apari District belong to the Aoheng/
long house. The lamin’s floor is made Penihing Dayak sub-tribe. They have
from bengkirai wood panels as thick as 10 a long house called Amin Aya Bangun,
centimeters and 60 centimeters wide. The which was built in 1980. The house is 40
long house has two rooms occupied by meters long and 15 meters wide, four
two families. meters above the ground. The lamin’s
roof is made from shingles of ulin wood,
The two houses have spacious verandas while its walls are of wood panels, and its
Above left: Lesung, Noha Buan. floor is made of wood panels. This long The long house in Tiong Buu is located
(Rangga Purbaya)
house is exclusively used for traditional across Tiong Ohang village and Naha
Above right: A tamborine at Lamin Baang
Adat Huvung Nyoang Noha Buan. rites and meetings. Buhan and is separated by the Mahakam
(Rangga Purbaya)
River. The size of Tiong Buu lamin is
The long house in Naha Buan village in Long almost the same as that of the Naha Buan
Apari District, named Baang Adat Huvung long house.
Nyoaang Noha Boan, is smaller in size
compared to the Tiong Ohan long house. Its Dayak Kayan owns the long house in Long
length is only 20 meters and is 15 meters wide. Paka. Its length and width are the same
The long house has 10 poles of ulin wood and as those of the Naha Buan and Tiong Buu
is only one meter above the land surface. long houses. Inside the long house, there
In the lamin’s verandah, there is a tuwung is a drum and lesung (rice pounder). The
(drum), suan (alu), and losung (lesung). The long house also functions as a meeting
tuwung is reversed to its support, so with the place and place for traditional rituals. The
losung (rice pounder) at a corner. A staff, Lasa, traditional elder head of the Kayan Dayak
explains that the reversed positions of the tribe lives behind the long house.
equipment means mourning over the dead of
a community member who believes in their
ancestors’ religious belief.
(Rangga Purbaya)
A small long house built in Long Anai in 2007 is called Amin Dadu. Amin could be translated
as a dwelling place (room) of a family unit in an umaq dadoq (lamin – long house). Amin
Dadu stands facing the jananbio (village road) and is situated next to a church. When we
visited the house, Amid Dadu was inhabited by two families that had just arrived from Apo
Kayan area. Kenyah community members in Long Anai, out of their great respect for the
spirit of brotherhood, togetherness, allowed the two families to stay in Amin Dadu. Their
consideration was simple: the two families had just arrived and were not yet able to build
their own houses.
(Rangga Purbaya)
The long house in Pepas Eheng is 70.4 meters long and 30 meters wide, supported by 33
main poles. The color of the building is now fading, suggesting that the long house is already
old. Inside the long house, there are seven rooms accommodating 33 families. Animals such
as pigs, chickens, cats, and dogs are roaming around freely underneath. The long house is
located exactly next to a big road. Behind the long house lie the forest and the scattering
of bushes. Across the main road, there are typical cemeteries of Benuaq Dayak. Most of the
inhabitants of the long house work as rattan craftsmen for traditional bags called anjat.
Around the long house are various handicraft materials, including mandau, luring potential
buyers almost every week.
(Rangga Purbaya)
Kitchen
Open
Bedroom
Kitchen
Pintuq and Benung Long Porch
Houses
Family
Tradition head of Benuaq, Petrus Lama, Room
The long house faces east, towards the main (Steve Pillar)
Left: A scene inside Pepas Eheng lamin; center: Lamin pole structure under construction, Long Hubung; right: Detail of lamin pole
carving, Long Hubung. (Rangga Purbaya)
their ancestors. Either when they are When finding a location to build the long residential areas built on Dayak values
about to start construction or when the house, they also observe areas hit by floods may save us more money. This opinion
construction is already well underway, to determine the height of poles supporting is in line with philosophical values of
they always observe the moon’s position. If the house. With correct estimates, the solidarity, harmony, and mutual help
the moon is half-covered – meaning not it house’s floor would be impervious to dearly held by the Dayaks. Kulle adds that
is not a full moon – construction may not overflowing water in the event of floods. the Dayaks also have a belief that a long
be continued. And if they force themselves The proposed lamin location should be house or just any other house should
to continue building, they believe fire big enough to accommodate at least 20 not be completely made of ulin wood
would burn down the long house. families, or around 12 meters. No regulation but must be mixed with other woods
on width. The poles or supporting pillars such as meranti and others. And if this
They may not cut down trees for the long should be planted into the ground up to one conviction is violated, they believe that
house at random timing. The Kenyah and a half meters down to ensure that the the inhabitants would never feel peaceful
Dayak fell trees for a long house at the long house would stand firm. and there will always be conflicts among
beginning of the full moon. By following family members.
this conviction, they believe they would Kulle of the Datang Bilang Hulu believes
get woods that are slow to decay and have that instead of building private houses,
better resistance to termite activities. which tend to occupy more space,
Below left:
Doh Ding, peeling an areca nut,
Long Tuyoq.
Below right:
Ding Hat, making mandau sheath,
Long Tuyoq.
(Rangga Purbaya)
Moon 1
Balancing
Rope
Balancing Balancing
Rope Rope
Tow Ropes
Above:
The meaning of this calculation is related Parts of a kitchen.
to the controlling power of owners over (Rangga Purbaya)
YK
A Lone House
The people of Datah Bilang Hilir and to the city, in a hope for a better life. A
Datah Bilang Hulu came from Tege village relief in Datah Bilang Hulu lamin shared
in Apo Kayan, which is included in the with us a recount of that long journey.
area of Kayan Hulu sub-district, Malinau
regency. They left Apo Kayan gradually Embarking from Tege village, Long Bon,
in several groups and it was years before Metulang, Dumu, Tebuan, New Map
they finally reached their current habitat. and then traversing along the Mahakam
They left their home village to get closer River, they arrived in Datah Bilang village
Left: The interior of Datah Bilang Hulu lamin. in 1975. Migration from one place to eighth migration; believing Datah Bilang
Right: Datah Bilang Hulu lamin seen from
outside. (Rangga Purbaya) another took at least three years, and at was their last resort.
the longest, ten years. The lengthy travel
was used to farm for supplies. When We were also observing Datah Bilang
they had enough supplies, they would village to learn the shapes of its buildings.
move to the next destination, repeating There are four types of buildings in
the pattern each time until they finally Datah Bilang Hulu and Datah Bilang Hilir,
reached Datah Bilang. The inauguration which are, (1) the long house/lamin that
of Datah Bilang as a village in 1975 by the is called umaq dado in Kenyah language,
president of the Republic of Indonesia (2) the cottage or the lone house that
was held simultaneously with the people is called amin tengen, (3) the cottage
resettlement program (Respen). We or lepau that is built on fields, and (4)
received information that the migration lepubung that serves as storage to keep
of Kenyah Dayaks to Datah Bilang was the farming products such as rice. The
building materials of umaq dadoq, amin wood. The community of Dayak Kenyah The bathroom is located to the side of the
tengen, cottage and lepubung are mainly in Datah Bilang Hilir and Datah Bilang house, comprising two booths; one serves
ulin wood. The roof makes use of ulin Hulu has long ago abandoned the use as lavatory and the other one for bathing.
wood-based shingles (in Kenyah language, of the lamin (umaq dadoq). Today, they In front of the bathroom, there is an open
kepang), while the wall (enteing) and floor inhibit lone houses (amin tengen), which space to hang clothes, while the left and
(aso) are made of ulin wood panels or are lined up on the left and right side of right sides are lined with vases of flowers
other types of wood. the village’s road (jananbio) that stretches and medicine plants. The space under
alongside the Mahakam River. Amin the house is used to store ulin wood of
The most common professions aside from tengen is built based on Kenyah Dayaks’ various sizes and the back of the kitchen
farmers are fishermen. The Dayak people individual initiatives with materials mostly holds numerous wild plants and ponds.
also make a living off occupations such made up of ulin wood; with roofing mostly
as weaving rods for various traditional made of ulin wood-based shingles, walls
handicrafts such as lampit mat and anjat, from timber, and flooring from ulin wood,
as well as making swords and shields from although some are inclined to use cement.
The Dayak people keep numerous field Lepubung is a stage structure that serves
cottages (lepau) on their fields. Lepau as a rice barn. A long time ago, lepubung
serves as a resting cottage, a place to take was also used to store valuable belongings,
shelter from the rain or the sun, as well as a including heirloom items. Lepubung’s
place to stay the night on nights away from columns were made from timber and walls
the village. Lepau has a single roof that is from wooden boards, while the roofs are
supported by poles (suka) in the form of shingles. A lepubung hovers 2 meters over
raw wooden blocks. The floors are made of the ground, and is connected with stairs
small wooden sticks, while some were made (can). Lepubung’s supporting columns
from unpolished boards. To climb up a were buried 1.5 meters deep into the
lepau, there are wooden stairs with grooves ground. These poles are usually covered
carved out in the middle section of the by 20 centimeter-long tin planks from
Below left: Lepau seen from outside. steps. The construction of a lepau is simpler the ground towards the floor, preventing
Below right: Interior of a lepau.
(Rangga Purbaya) than amin tengen. mice from climbing up. Lepubung has two
RP
Lepubung
(Rangga Purbaya)
It seems like the shift from long houses (lamin/betang/lou) to lone houses is inevitable.
This condition is consistently identified virtually throughout the entire Dayak community
in Borneo, even though there are still several lamins that are used as community residential
structures. During its development, lamins have undergone a functional tranfsormation, from
residential to hall. In other words, the long house that used to be a communal residential
structure, based on their views of life and ancestors’ values, as well as a symbol of the Dayaks’
identity, has now become a building that exclusively caters to social-cultural activities.
Umaq Dadu, Lung Anai.
outer part
(Rangga Purbaya)
Lamins in Datah Bilang Hilir, Datah and ulin boards laid out for flooring. the entrance and exit for dancers during
Bilang Hulu, Long Pahangai, Long Tuyoq, The building’s skeletal system is glued a show. The show itself would be held in
Long Isun, Long Pakaq, Tiong Ohang, together with nails or tied with rattan The the usei. The usei and the back space are
Tiong Buu and Naha Buan are now called main pole that reaches up to 3.5 meters separated by a wall.
halls. The halls are wedged between the is made of ulin timber ingrained with
people’s houses and serve as a meeting Dayaknese signature motifs.
place, cultural performances hall, and
storagehouse for art instruments. The layout sees the halls divided into
two, which are, porch or foyer (usei) that
The lamin building is built using highly is an open space for entertaining guests,
resilient ulin wood and supporting poles meeting, holding art performances, and
made of ulin branches. The walls are made socializing with one another; and a back
of ulin panels, roofing from ulin shingles, space that is use as a storage, as well as
Lamin interior and some
ornament details, and a staircase
(Rangga Purbaya)
(Steve Pillar)
1 2 3
4 5 6 7 8
1. Lamin Naha Buan; The middle wall is chiseled with various A wall emblazoned with kalong-motifs can
2. Tering Seberang lamin;
3. Lamin Tiong Buu; intertwined circular patterns (kalong). be found in lamins that belong to those with
4, 5, 6, 7, 8: carving details of a lamin’s pillar(s).
(Rangga Purbaya) Decorations with kalong motifs boast a royal or noble lineage (paren). Meanwhile
figurative patterns such as the hornbill bird, over a barren space hanged two armors of
a tiger, a dog, a dragon, a vessel, a large tree, war that made of the skin of dahan tiger and
human faces, leaves that resemble moving the skin of goat (mek) − worn to protect the
clouds (jantun nguku/ Dayak Benuaq). user’s chest and back.
There are also some motifs that resemble a
beehive (waniq ngelekunq/ Dayak Benuaw),
tiger’s tail (bengkolokokng timang/ Dayak
Benuaq), tiger (asoq lejo/ Dayak Bahau),
as well as geometric motifs. Figurative
patterns adopt the use of bright colors
such as white, yellow, green, red and blue.
9 8
and private space integration. The actual cultural function buildings, in which the Above left: Amin Dadu transformed into an
education building for early education.
form might not always be the same but residents can welcome guests. Lamin Above right: a child studying at Amin Dadu.
(Rangga Purbaya)
there is a public space through which the living rooms have been transformed as
inhabitants can always pass. This pattern classes. Children can play safely in the
gives opportunities for them to interact, open space, while their parents watch
see each other’s face and greet each other them.
without exerting any effort.
Fifthly, we carried out this research in
Thirdly, the changing time has enabled a rainy season. We witnessed that the
the Dayaks to build individual houses. residents’ homes situated the bank of
However, lamins still survive. In Pampang, Mahakam river were inundated, while
a lamin house serves as an art show lamin homes were not affected by the
building that can attract many visitors. flood as they were erected far above the
In Tanjung Isuy, there is a Batubara ground.
lamin that has been renovated with the
assistance from the private sector and it We tend not to pay any attention to our
is now functions as an inn. In Long Anai own good values, such as the values of
and Hulu Mahakam, lamins have become lamin houses.
(Rangga Purbaya)
Cultures And Local Wisdom from Long House Construction to Backbone Technology 91
(Rangga Purbaya)
Stove Structure
and hung on the rack. When a person peluput aay creates flames of fire that
is boiling water in a kettle, its handle is burns dead branches and dried wood.
attached on the ntang kuden.
The sheath of this small mandau span of hand in length – is put on the
(kumpang) is made of bark that is tied to glowing coals until it becomes burning
the mandau, making them an inseparable red. The burnt steel was then picked up
unit. and molded a dozen times into a knife,
and then it is dipped into water and
The base material for the blade of this sharpened with a grindstone. The small
mandau knife is steel, while the handle knife is flattened with the grindstone and
is made of ulin wood. The steel is often is re-molded until it reached the desired
obtained by gathering the leftover sharpness.
materials of a mandau and machete
production. The types of steel that are Sambilu is a knife made of a 15
now commonly used are obtained from centimeters long bamboo’s outer skin. A
a car spring, ketinting axis or chainsaw. sambilu works as a substitute to a knife
The durability of a mandau knife depends when eating Barania or Gandaria fruit. In
on the type and quality of the steel. the past, a sambilu was also used to cut
If the quality is good, a mandau knife a baby’s umbilical cord. In recent days,
may last up to couples and hundreds of sambilus are rarely used anymore because
years. However, high usage intensity may knives have substituted their function.
cause the mandau knife to break or get
damaged more quickly.
(Rangga Purbaya)
Pue is a kitchen knife that is used to slice,
Water and Rice Container
peel and cut fish and vegetables. A pue is
made by a blacksmith through molding. Technology
with sharp tools. Moreover, if the sagan is Like a l mandau knife, pue’s main material
not made from ulin woods, the material came from various types of steel. Its life Sung Baloq serves as a container to
can get peeled off faster. span is also more or less the same as carry or keep water, and is made of an
that of mandau knife due to its old pumpkin, the flesh of which has
Nyu is a mandau knife that serves as its high usage intensity. been taken, and is dried. The neck of
complimentary knife. The length of its the pumpkin is holed to pour water in
handle reached up to 20 centimeters, As an inseparable part of a and out. The bloated bottom part
with a sharp-pointed blade on its edge. mandau, a mandau (nyu) knife is attached with a rattan rode as a
This tool is used to clean, whittle and is usually made by a mandau- handle to enable people to carry it
smoothen rattans, carve a mandau’s end, maker blacksmith. The making around just like carrying an anjat
carve a mandau’s sheath and cut off meat. process starts by preparing or ingen.
This mandau knife is also used to remove a furnace and making a
thorns that are caught in one’s feet, since fire. After charcoals glow, Karay Urong was made
a long time ago the Dayaks were often the base material of the of an old white pumpkin
travelling in the forest without shoes. mandau knife – a half that is split into two and
When we were in Datah Bilang Hillir, we Ileng uleq is a tool to winnow or sift,
saw the substitutes for eating utensils round in shape and made of rattan-
emptied out. The karay urong serves as a
such as plates and glasses from banana framed bamboo with a smaller size than a
wooden spoon for cooking and plating.
leaves that were used as food and drink tapan. An ileng uleq functions to winnow
containers by people who were working rice flour, cassava flour or wheat.
Telukin also functions as a water fetcher
together in renovating a lamin/hall.
and container, but is made of a 1-2 meter
The way to make such containers is Kra Batang is a sugarcane squeezer made
long bamboo instead of a pumpkin. The
very simple; a banana leaf that has been of ulin wood log with a 1.5-meter length
space between one bamboo internode
separated from its stem is then smoked and 60 cm in diameter. This sugarcane
with another is holed to enable it to be be
on a stove, and then is shaped into a squeezer is called kelumpi/uwet by the
filled fully with water.
stretched rectangular container. Its outer the Kenyak Dayaks, and ork by Aoheng/
and inner sides are pinned with a stick- Penihing Dayaks.
Labuk or pumpkin is used as a water
like thin bamboo piece.
container. The water kept inside a labuk
Parutan is a tool to grate coconut and
will stay cool and fresh.
cassava, and is made of a large-sized
rattan rod’s midrib (we ngono/ Dayak
Aokanen is a tool used as a rice ladle, and
Benuaq). But in a number of family
is made of a one and a half span of hand Food Processing Technology
kitchens in the village or lepau, several
long, whittled by a mandau knife into a
graters are made of a recycled-sardines
ladle, then is smoothened by sandpaper. Soeeq is the Dayaknese language for
Because it is made of ulin wood, aokanen mortar. Its shape is round and comes in
may last for more than ten years. various sizes, but commonly in a size of
an eating plate. A mortar was made of
Tareng is a frying pan made of steel. A ulin wood that is given a handle, and is
Tareng is not made but bought instead. used to make sambal or pound various
kitchen spices using a pestle that is
Supak is a tool used to scoop rice. called pengerujaq. As they are made of
This tool, which also works as a rice ulin wood, soeeq and pengerujaq may last
measurement tool, is made of a coconut more than 10 years.
shell that is split into two.
A tapan/nyiru, ilik pare is
Kelangkakng or a food cover is made of a round plaited
used to protect rice and side bamboo that is used
dishes from ants and cats. A to separate rice from
96 Cultures And Local Wisdom from Long House Construction to Backbone Technology
The Dayaks process vegetables, side Besides from being boiled or grilled, fish
dishes and meats in a simple way. After all and meat as well as animal offal can be
the ingredients are available and crushed cooked inside a bamboo. To do so, the fish
into smooth powder, the ingredients are or meat must be cleaned and cut in small
put into a pot with some amount of water, pieces, then seasoned and immersed in
and then are boiled on a burning furnace. water. All ingredients are then put into
After the seasoning stew is boiled, the a bamboo and are boiled or cooked until
vegetables or meats that have been done. Sticky rice can also be cooked with
washed thoroughly were put into the pot a bamboo pole. After being cleaned and
until they are cooked, then served directly. put inside a bamboo pole, they pour
coconut milk and slices of
Types of fish that are consumed by the meats or pig’s skin, and
Dayaks are river fish (ato) such as jelawat, cook on a furnace until
belida, baung, belutat, seluang and catfish done. Pork is also usually
that are caught in fishing, netting, or cooked into goulash/
trapping. Meanwhile, the meats that they curry. Two finger-
consume are chicken (iyap bai), pig (buin), sized pork slices are
wild boar (baboi), cow, antelope (teleo), cleaned thoroughly,
deer (payau), young duck, duck, pigeon, then mixed with
snake and proboscis monkey (bekara). seasonings made of a
‘thousand spices’ leaf,
Side dishes made of fishes or meats are turmeric, lemongrass
usually cooked by grilling, boiling or and salt, and cooked
cooking inside a bamboo pole. After being until done.
cleaned and given salt, meat or fish are
grilled on fire until they are done. Specific
(Illustration: Yayak Yatmaka)
types of fish such as lais fish is usually
made into satay before grilling. There is
also a type of fish that is not allowed to be
cooked by grilling, namely, seluang fish.
According to the Dayaks’ belief, seluang
fish is the favorite food of the forest,
field and house/lamin guardian spirits.
Therefore, if the fish is grilled, the spirits
will come over to eat the fish and the
person grilling the seluang will suffer from
disasters.
98 Cultures And Local Wisdom from Long House Construction to Backbone Technology
Sugar Making Technology Another tool to squeeze sugarcane are this tool became less popular. Moreover,
kelumpi, uwet, krayak (Dayak Bahau), and the Dayaks no longer cultivate sugarcane
The Dayak communities in East ork (in Aoheng-Penihing Dayak language). in a massive amount nowadays. This tool
Kalimantan (Tunjung, Benuaq, Kenyah, The shape resembles to a tree with bird is also quite difficult to move around
Bahau, Kenyah and Aoheng/Penihing) beaks-branches. Compared to kra batang, because it requires lots of energy and
have a sugar making tool, called apeeq, this tool is smaller and lighter, even though needs to be transported by car – making
kelumpi, uwet, krayak, ork, kra batang and it is made also of ulin wood. This tool, which it an unpractical option.
any other names. is equipped with a suppressor handle made
of ulin wood, is attached to houses’ pillars.
Kra Batang, as stated above, is a tool On the top of the handle, there is a hole to
placed in a position as high as an adult’s insert the sugarcane squeezer.
back, then is given a handle to enable
it to be moved forward and backward. Apeeq works by attaching it to a strong
Sugarcanes that have been cleaned are wood pole. Then, the sugarcane that will
placed in front of a squeezer hole, and be squeezed was clamped to the apeeq
then are clamped with wood that is put so that the sugarcane cider will flow into
into the squeezer hole. When the wood the prepared container. Based on our
is pressed, sugarcane cider will flow into observation, the size of an apeeq may
the container that has been prepared for vary and can be made domestically. In
it. Due to its big size and being heavy, kra contrast with the kra batang that is now
batang is now rarely used anymore and seldom found, apeeqs/ kelumpis are still
deemed inefficient. widely used. However, the convenience
of buying sugar in the market has made (Illustration: Yayak Yatmaka)
(Yayak Yatmaka)
Yeast
Stored inside
a closed-jar
for a week
(Illustration: Yayak Yatmaka)
Water
Rice/Sticky Rice
Buraq-Making Techniques
Salt
The Dayaks are also familiar with Payang leaves are also used to preserve
preserving techniques that would allow meat. The leaves are put in the same
(Illustration: Yayak Yatmaka) the meat and fish to retain their original container as the pork, chicken or fish.
flavor. This technique is called tempo, Payang leaves can preserve meat up to one
which includes the following steps: fish month. Payang leaves can be found in the
or meat is washed thoroughly, sufficiently forest and their plant can be cultivated in
salted, and placed in a container that is the yard. Aside from leaves, payang fruit
Meat Preservation Techniques already filled with water, and then put can also be used as a preservative
over a hot stove until it is half-cooked. by pounding them into
In addition to possesion of knowledge During the cooking process, the container powder, and then mixing
on producing salted fish, the Dayaks are should remain covered. When it is already them with meat or fish
also privy to techniques for preserving cooked, the container is removed from to be preserved.
fish and preparing fish using smoke- the stove with its lid intact. The container
cooking techniques (salai). The steps cover is only removed when the fish or
are as follows: fish and meat are washed meat is ready to be devoured. Preserved
thoroughly, and then put over glowing using the tempo method, the dish will be
fire for drying. Preserved this way, fish good for only two days.
Technique 1:
Salted water is cooked in a frying pan
or pan for 24 hours. After the water
evaporates, the salt crystals will be left.
(Yayak Yatmaka)
Technique 2:
Technique to Make Salt 1. Make a hole around a
salty spring.
The Dayaks previously looked for springs 2. Put wooden cylinder with
on the mountain to find salt. They placed a diameter smaller than
the hole.
the water in a big container, and then
3. In several days, the salt
boiled it over the fireplace for 24 hours
will stick to the inner part
until the water completely evaporates and
of the wooden cylinder
the salt crystalizes. The Dayaks believe
that salt from a mountain spring would
render additional energy. If a hunting dog Wooden
Cylinder
is given water mixed mountain salt, they
believe that the dog could run faster and
fueled with extra fervor when chasing
after a hunted animal.
pig feed. “The sap inside morinda fruit normally are also given food, such as rice,
contains a substance that could vanquish rice grains, corn or cassava.
the bacteria inside the worms”, said Petrus
Lama, Benuaq Dayak community leader Aside from reban piak, Dayak people also
in Benung village. The Dayaks also breed make chicken cages similar to birdcages
chicken. They build chicken coops at the and made of plaited bamboo. To make a
back of the house or under the lamin. cage, they split a bamboo using mandau
Chicken coops, known in Benuaq Dayak and shape it with a mandau knife in order
language as reban piak, are made of bamboo to produce several smaller blades − 60
blades or a small tree trunk, with adjustable centimeters long and 1.5 centimeters wide
sizes. A chicken coop plays a protective −forming a flat square. Bamboo blades that
function and encages the chicken at night. have finely been shaped are plaited with the
During the day, the chickens are left to help of a diagonal technique. This sort of
roam free to look for their own food. In cage would endure 5 years, and even longer
the morning or afternoon, the chickens when protected from the heat and rain.
Farming Technology
Paddy is one of the Dayaks’ farming In the past, “the elders always gave
products. The most sought-after areas the advice”, said Ding Hat, Busang
plains, slopes, and low lands. Most Saq Dayak community leader in Long
terrains used for farming by Kenyah Hubung as he began his explanation
and Bahau Dayaks in the upper stream about the conditions that constitute a
of Mahakam River are the ones close to perfect farming land. If in the process
the river banks due to their fertile soil. of opening a farmland, the sound of
According to Revius, a leader of Datah isit birds was heard, the Dayaks should
Bilang Hulu community, the best soil for turn their course to return to their
farming is the one with black and red village. The sound of an Isit bird sends a
colors. The tools used by the Dayaks to dangerous signal, or that bad luck awaits
plant the rice in the farm (uma) consist a journey. To cultivate the land or start
of a machete and a stick to make holes the farming activities, the Dayaks have
(tugal). to ensure that the sun is oriented in the
east and passes through two mountains.
(Rangga Purbaya)
When such a phenomenon occurs, the task. Cutting is done every day until the
community leader would give the signal would-be farming lot is considered clean.
to community members to prepare for
paddy planting. Managing farming lots and the tools used
are pretty simple. Initially, the forest is
Farming begins by cutting the bushes cleaned away by the use of machetes
and trees using the machete. Not all (babig). Big trees are then cut using a
trees are cut down. The trees where the pickax (asay), a type of long-handled axe.
bees stay and whose sap contains poison Currently people use chainsaws to cut big
or those that could be used to trap birds trees. The trees with multiple branches
are left alone. In Revius Mering’s and are cut down with a machete, pickax or
Broto’s farm, there were just bananas, chainsaw.
jackfruits and rambutans. However, terap
trees, whose sap is used to trap birds, The cutting activity is generally executed
are mostly found in the forest outside by men, even though women are allowed
the farms. It is possible that the trees to assist if need be. The process of
with poisonous sap could still be found cutting a tree is done from one direction
in the forest around their farms, but so that the tree tumbles toward one
the informant refrained from providing direction. The aim is to cover the surface
information. of the soil with the trunks and leaves so
that when they are burned, the would-
The cutting activity is done together with be planted soil is also burned and the
siblings. Women are also involved in this fertilization evenly spreads.
YK
(Illustration: Yayak Yatmaka)
(Rangga Purbaya)
RP
(Rangga Purbaya)
(Rangga Purbaya)
After the lot is cleared, the following using phalus (blu’ing), a type of a sickle
activity entails making holes. Men using used to cut the grass, or using bended
hole-making tools are in front while the machete (lubo’), the shape of which closely
women fall behind to place the paddy resembles a Betawi machete.
seeds into the planting holes.
The next activity is to harvest rice. Such
Rice planting is done by making holes using activity is undertaken after the rice
a planting tool (tugan) and rice seeds are is declared the right shade of yellow.
put into these holes. Each hole could hold Paddy trees are then cut using a reaping
up to 5 – 10 seeds. The person familiar knife (ilangajau). The women
with spreading the seeds in such a way are entrusted with
would stand near the hole and bend over this particular task.
a little bit while throwing the seeds into Harvested paddy is
the hole. At times, the thrown seeds would placed inside ingen or
miss the target and splattered outside the lanjung and is stored in
designated hole. Following this process, the lepubung, although
the rice is left to grow. Three months after some are brought to the
planting, the grass, which grows all over house at the village.
the farm and among the plants are cleaned
(Rangga Purbaya)
Wooden lid
Bark
(Steve Pillar)
(Rangga Purbaya)
(Rangga Purbaya)
(Rangga Purbaya)
The mandau blade is always decorated of a dog. The glue used by Kenyah Dayaks
and sometimes has several holes made by is malau sap. The sap is heated to liquefy
a tool called klikasaup. The white mandau it and then placed into a hole in mandau
handle is made of a deer’s horn, while the handle. Meanwhile, Kayan, Aoheng/
black one is made of a buffalo’s horn or Penihing and Bahau Dayaks use the nest
meranti wood (lempuk). Mandau’s handle of small black ants (tipai), mixed with
is carved and decorated with fur. The the sap of uluy wood in order to produce
tip of mandau handle is also decorated glue. The mixture is put into bamboo
with human hair or fur combined with and is boiled for 15 minutes. Tipai’s
hornbill feathers. In the past, the hair was cohesive power is stronger than that of
taken from the head of a man defeated in malau. After being glued to the blade, the
mengayau tradition in a war. mandau handle is bound with rattan to
make it tighter.
For Busang and Aoheng-Penihing Dayaks,
the shape of the mandau handle is similar
to the beak of hornbill bird, or to the head
116 Cultures And Local Wisdom from Long House Construction to Backbone Technology
Yellow iron is the most A mandau maker is very skillful in product, mandaus made by the late Irang
selecting iron for mandau blade material. Napap, one of Aoheng/Penihing Dayak’s
sought-after material as it Yellow iron is the most sought-after traditional elders in Tiong Ohang, are
is considered to be highly material as it is considered to be highly also famous. Government officials, both
resilient and not easily bent. Bo’ Beng, of local and national levels, have used
resilient and not easily bent.
Bahau Long Gelat Dayak farmer in mandaus produced by Irang Napap. One
Lirung Asa, is known by Bahau Dayaks of the mandaus owned by a Kayan Dayak
in Long Pahangai as a person who has traditional elder in Long Paqaq, for
inherited the skill of Mandau-making instance, is used by the commander of
from his ancestors. Bo’ Beng said that Mulawarman Regional Military Territory.
his mandau products are used by many
respected public figures and have The tools used to make mandau are (1)
become a required item for proposing tail feather of cocks for blowing air;
a girl prior to a traditional wedding (2) ranai as an anvil for iron cutting;
ceremony. In addition to Bo’ Beng’s (3) chisel for cutting iron; (4) telessu
(hammer) for flattening iron; (5) nasak The two bellows tubes are always present
(anvil) for iron cutting and flattening; (6) in a blacksmith’s workshop in addition
firewood from ulin, bengkirai wood or to a high chair for a person who pumps
other types with good quality for longer- the tubes. Bird feathers or other soft
burning and blue-reddish flame; (7) batuq materials are attached to the bellows’
(sharpening stone) that is purchased at handle sticks. The pumping process of
the store or taken from the mountains; the two tubes runs alternately resembling
(8) rasp for sharpening in addition to a piston’s mechanism. If the right hand
modern grindstone; (9) lange for charcoal draws one of the pumps, the left hand
container; (10) dulaqn for soaking mandau pushes another pump. With such a
iron that has been burned; (11) bilit for method, airflow alternately goes out from
holding mandau when it is being gilded;
(Steve Pillar)
(12) tipai, the nest of small black ants
taken from tree branches for gluing the
mandau handle on its blade; (13) the sap
of ului tree for gluing function similar to
tipai, i.e. attaching the mandau handle on
its blade.
(Rangga Purbaya)
(Rangga Purbaya)
RP
mandau knife sheath. Various types of Each part is smoothly scraped and a
ornaments on mandau sheath serve as concavity is formed at the size of mandau
motifs that distinguish the identity of blade. Both parts are placed on a board
each Dayak tribal group. The decoration and are joined together using traditional
motif of Kenyah Dayak mandau sheath glue, while rattan peel is used to tie it
always has aquatic animal elements and for a stronger bond. A bracelet-shaped
dominated by red, yellow, white and bone is placed on the upper part of the
black colors. Meanwhile, the mandau mandau sheath, while rattan peel binds
sheaths of Benuaq and Tunjung Dayaks the middle and lower parts. In addition
– or known also as Tonyooi Dayak – tend to being a bond, the coiled rattan peel, in
to emphasize their carving motifs. At combination with bird feathers and beads,
the back of Mandau sheath, there is the also serves as an ornament for aesthetic
sheath of the mandau knife. purposes.
The mandau sheath is made of meranti The Mandau handle is made of deer horn
wood or other sorts of soft wood. or of wood that is carved with the motifs
To make one, a meranti wood is split that incorporate a dragon head, hornbill
into two parts, measuring around 4 beak, or a dog head. The equipment
(Rangga Purbaya) centimeter longer than the mandau blade. for carving mandau handle is a shaping
knife whose handle measures around 30 Among the Dayaks, mandau is a home
centimeters long. industry product. A mandau maker
can make two mandaus in a day at the
The mandau handle and sheath are absence of other commitmtents. Mandau
usually decorated with goat beard that is technology adopts several typical terms,
colored red on top of a yellowish white namely (1) boet or mandau blade; (2)
color foundation. The coloring for goat brikankq or mandau back; (3) teban or
fur is no longer derived from typical mandau sides; (4) pancuk, Mandau head
Dayak natural coloring but from ready- decoration using three motifs: pancuk ca,
made coloring due to practical reasons. pancuk dua, and pancuk tellu.
This phenomenon is a sign that more and
more local wisdoms are abandoned. Many For the Dayaks, a good mandau is one
Dayaks find this phenomenon unsettling. that is believed to have magical powers,
Amai Pelunjuk, a Kenyah Dayak traditional such as olok eton. In the past, this kind of
elder in Long Anai, for instance, regretted mandau was used in a war for mengayau
that people have taken to replacing purposes. A machete-type mandau that is
natural herbal concoctions intended for used for farm work and made of ordinary
strengthening the body’s immune system iron and devoid of carvings is normally
with medicines produced by industries. purchased from the market. (Steve Pillar)
Kelabit
(Rangga Purbaya)
01-02
(Rangga Purbaya)
03-05
(Steve Pillar)
01
Hunting Tools 03
02 03
04 05
01 06
01-06
(Rangga Purbaya)
Poisonous Blowgun
when handled using sweaty hands during in less than 10 minutes and is dangerous
a daylong hunting time. Blowguns made for humans. A person hit by a poisonous
of bitung wood, on the other hand, are dart could die if within 10 to 20 minutes
slippery and when when the handler he is denied access to a poison neutralizer.
perspires profusely, accuracy becomes The Dayaks produce poison neutralizers by
compromised. mixing certain plants’ roots and leaves.
part of the blowgun, and a spearhead is Normally the tip of the dart that is not
then tied to it with plaited rattan. Thus, the attached with iron is sharpened and
blowgun can also function as a spear. provided with a loophole for poison.
The poison administered into the hole
Blowgun darts, and especially poisonous to contain it when the dart tip hits the
ones, are stored inside a tube-shaped target. As such the poison can work more
container to prevent them from effectively inside a hunted animal’s body.
endangering people. The container is
called tebuluh langaq in Bahau Dayak It is obvious that the most crucial part
language and is made of bamboo with a of the blowgun is the poison applied to
diameter of around 8 to10 centimeters with the dart tip. The poison is usually taken
a coconut skull lid. The lid is shaped in from the sap of poisonous trees (antiaris
such a way that keeps the container from toxicaria). The sap is placed in a special
being easily exposed and from accidental container, cooked until it thickens, and
falls. This bamboo tube can accommodate wrapped in palas biru leaves (licuala valida
50 to 100 darts. Tebuluh langaq can be becc). To avoid unwanted incidents, such
attached on mandau rope that is tied to the as destroying surrounding plants due to
hip. Meanwhile, stick corks (punuk langaq) the smoke and the smell emanating from
are kept inside a dried gourd (tavii kebara). the poison-making process, or to maintain
the effectiveness of the killing power, dart
There are three kinds of blowgun darts, poison is made outside the village or in the
i.e. ordinary darts (langak lan), darts with forest. According to Imang’s explanation
poison applied over a one centimeter (2003), some poison makers multiply the
area of the tip (langak salo), and darts poison’s lethal effects by mixing it with
with poisonous thin and sharp iron tips tobacco liquid or with the saliva of a brown
(langak lan). Langak irang, is a kind of cobra snake (ophiophagus hannah) or a
dart that is now rarely made (Uluk et al., black cobra (daja sumatrana).
2001). According to Ndan Imang, another
name for this type of blowgun dart is Animals hit by a poisonous blowgun dart
langanlat (ordinary dart) and langan will die in seconds, or 10 minutes at the
be’ladang (poisonous dart which tip is longest, depending on the kind and size
made of thin iron). of the animal or on the poison quality
01-06
(Rangga Purbaya)
(Steve Pillar)
Nyatap (Spear) not have any strings for tying; (2) bakir easily thrown at a targeted animal from
bese-bese, similar in appearance to a boat a 15- to 30-meter distance. A spear is
oar and equipped with a string for tying; highly lethal as it inflicts extensive, deep
The typical Dayak spear is called nyatap,
aside from becoming a hunting weapon, (3) bekir kelivo or hole-making spear with impact, yet it only has one window of
in the past it was also used as a war a drill-shaped head; (4) bakit pelbuu has a opportunity to make an effective killing.
weapon. Nyatap has a 2-meter long chisel head for piercing an enemy’s kelabit If the spear misses its target on the first
in a war. (belareg, 2008). chance, the hunted animal is likely to
handle and its tip has a spear blade
escape. Usually, a spear head is dipped
that is tied with plaited rattan. In the
past, the main material for the blade Kenyah Dayak nyatap is made of a good in poison to increase its killing power.
quality iron blade measuring 15 to 25 However, this method is no longer used
was iron ore obtained from traditional
centimeters long and 3 to 6 centimeters as high quality poison has become a
mining that were processed into iron
wide. Its edge is made thicker to avoid rarity, and to adhere to health concerns
sheet used to produce a spear blade.
bending when killing a hunted animal. regarding the well-being of those
However, due to difficulties in securing
This iron blade is tied to a hard wood consuming the hunted animal meat killed
such material, the Dayaks currently use
regular iron. In addition to its use as a stick, normally ulin wood or lighter but using a poisonous weapon.
hunting tool and weapon for warfare, a stronger wood, i.e. sanam betan wood
(anacardiaceae). A spear and a dog (nekukung/Kenyah
nyatap is considered as a heirloom that
Dayak; logan/Punan Dayak) are actually
requires excellent maintenance as it is
The shape and size of the spear vary inseparable elements of successful
also perceived to be capable of bringing
depending on its usage. If it is used for hunting. Hunting spears used on a hunt
good luck and magical powers. In certain
ceremonies, a nyatap is mandatory in mengusiq (hunting without dog’s help), with dogs are made of thicker iron
the size of the iron is made longer and and sharpened head. Its handle has to
performing traditional rituals.
wide, but thinner and sharp at the front, be made of hard wood since a hunter
left and right sides. Its handle is smaller, frequently finds himself face to face with
This typical Dayak spear is named bakir in
longer, and is made of light, strong and the hunted animal. If the hunted animal
Bahau Dayak language and is divided into
pliable wood. This kind of spear can be is cornered by the dogs, the distance
four types, i.e. (1) bakir selung, which does
between the hunter and the animal Our sources said that the damaged forest
narrows. If at that moment the spear in the interior of Mahakam has impacted
handle is broken, the hunter’s safety is at the animals’ habitat that animals such
stake as the animal might be inclined to as boars, payau and mouse deer are
attack him. increasingly hard to find. Nowadays, the
Dayaks find it extremely challenging
The spear could be made in different to hunt boars by relying only on
variants depending on its usage. For a spear. Hunting frequency has
example, to hunt a swimming boar (babui also been reduced as distance
nyatung) the spear head has to be shaped continues to grow between
like a hook so that once it pierces the boar’s their villages and the hunting
body, the animal will be hooked. The tip of grounds. They hunt boars only
the spear handle is attached with rope and when they catch the animals
buoy to prevent the hunted animal from swimming to cross a river.
escaping and sinking in the river.
03-05
(Steve Pillar)
01
03
02 04
length of serapang handle is around 2 reaches dry land in addition to being used 01-02
(Rangga Purbaya)
meters and is made either of bamboo to catch fish hiding between trees that
pole or temha wood with a diameter of 2 grow alongside a riverbank, swamp or lake. 03-04
(Steve Pillar)
centimeters. Another tool that looks like Fishermen would tread their way into the
tiruk is pakit. The difference is that pakit’s water to retrieve the captured fish.
hook is attached with 0.5 to 1-meter rope
that is made of the root of krop wood. An Dayak fishing techniques do not not differ
officer of West Kutai Museum said that the from those of other fishermen. To catch
wood used to make pakit has to be straight small fish, they use a fishing rod made of
and pliable. The Serapang is used to capture palm leaf ribs. A small-sized rattan pole is
large fish emerging to the water surface or used to catch medium fish. Their fishing
fish exposed to herbal poison (tuba). ropes are made of wood fiber or nylon
with a hook attached on the tip. Around
Meanwhile, suruq is a single blade spear 10 centimeters from the hook, they place
made of ulin wood and is 3 meters in length. a buoy and a piece of tin to make the bait
A suruq is used during high tide when water (pengelotak) heavier.
01
02 03 04 05
Fish Trap
The Dayaks also catch fish with the help of a because the edge of lukah has been covered
trawl, lukah, and a scoop net (tangguk). The with grass, lightwood or mineral water
trawl and fishing net are made of woven bottle. Lukah is placed in rivers with weak
nylon thread with iron rings attached to currents, and is positioned facing the
their tips to make them heavier. Meanwhile, incoming current during high or low tide.
poad is a net made of woven nylon thread
and has a wooden or bamboo handle. Poad Meanwhile, lawa is used by Bahau Dayaks to
is used to catch small fish. catch shrimp in the stony parts of Mahakam
River (karangan). Lawa is made of rattan
Lukah is a cylinder-shaped fishing and nylon.
instrument with a sharp-pointed tip.
Lukah’s length is made according to its Tangap/libang is made of a snake fruit tree,
owner’s taste. Its inner side has a hanjab rattan and nylon. Previously, when nylon
that is made of rattan and has a cone shape thread had not been available, they used
and inward-pointing pointed tip. Hanjab is keliat (a sort of root hanging from trees
a trap that would lure fish in and keep them in the primary forest). Tangap is used to
from swimming out. The fish would swim catch fish at night, especially seluang
into the lukah, drawn by the bait placed in fish or other fish exposed to
it. However, before it can get to the bait, the herbal poison.
fish has to pass through the hanjab. After
passing the hanjab, the fish is entrapped
Tuba
03
The Dayaks hunt birds for consumption or feet will be attached to the bamboo blades
breeding, which includes several pigeon that have been smeared with sap.
04
breeds. There are various techniques and
tools to catch birds as elaborated below. Another tool used for catching birds,
especially pigeons, is named bumutn
Trapping birds with tree sap (pulut) is sepukng. Such a tool is made of wood,
done by preparing 25-centimeter bamboo rattan, bark and leaves. To use it, a hunter
blades, which have been smeared with the would first build a small tent made of tree
sap of tohop, terap, pekaluku and lomuk leaves as a hiding place. He would then
trees. These trees grow near villages, farms spread rice around the tent and blows
and along riverbanks. The sap is acquired sepu, the sound of which bears a close
by scratching the trunk with a mandau or resemblance to pigeons. Upon hearing
machete and heating the sap to make it the sound, a bird of a pigeon breed would
thick. The bamboo blades smeared with approach to eat the grains. Capitalizing on
05
the sap are ready to be used to catch birds. this momentum, the hunter would target
Sap has an advantage over the fact that it the bird’s neck with bumuntn sepukng.
dissolves when exposed to the sunlight so
that it acquires stronger cohesion.
(Rangga Purbaya)
140 Cultures And Local Wisdom from Long House Construction To Backbone Technology
Besides hunting birds, the Dayaks also have Tongko is a contraption that would encage hole and into the gawa. This sort of hunting
techniques to catch various animals around an animal in a hole. The hole is dug like a technique does not kill or harm the hunted
their farms. To identify animals’ path, they well (gawa) that goes as deep as 3 meters animal, except when killing is desired,
use pepi, namely heaps of grass tied with and around 1.5 meters wide. It is dug near namely by putting up tamiang bamboo
small ropes and then disguised. the farm where boars or payaus frequently or sharp pointed wood (seraiakng) on the
pass by. The mouth of gawa is covered with ground of gawa. The pointed end is placed
The pepis are placed around the farm. When small branches and leaves as camouflage, as upward.
pepis collapse, the hunter can identify the deceived, unsuspecting targets slip into the
path taken by animals. The hunter then
puts a trap near the pepis, separated by a
distance of one foot.
01
03 04
05 06
09
They also have a rule in their customary As these animal traps endanger human
law that handles cases in which a person is safety, this technique of trapping animals is
injured through contact with animal traps. largely abandoned by the Dayaks. However,
Usually, a traditional elder will settle such if it is used, traps would be placed away
cases by deciding on the customary fine from farming areas, and maintain isolation
that has to be paid by the person setting up in the middle of the jungle.
the trap. The amount of the customary fine
is decided in accord with damages suffered
from contact with the trap. If a trap leads
to the death of a person, usually the case
is handed over to police to be processed
under the criminal law.
01 02
03 04 05 06
Tools for Signaling There are two kinds of tawek. If a gong is In addition to gongs, the Dayaks are also
beaten with a quick tone, it signals a fight or familiar with a long drum that has different
For the Dayaks, a gong does not merely fire is taking place. Meanwhile, if it is beaten names according to different tribal groups,
serve as a tool for making sound but also in a rather slow tone, it marks the arrival of for instance the Kenyah Dayaks, the Bahau
one for communication. When the Dayaks an official, a summons for cultural event or Busang Dayaks and the Kayan Dayaks call it
hear the sound of gong , they will certainly death. respectively jatong, tuvung and katung.
wait for the next sound to understand the
sign that is being conveyed by the one For instance, the tawek for conveying A jatong is made of a 2-meter long bengkirai
beating the gong. the death of a person takes the form of log with a diameter of 50 centimeters.
three-time beatings, each of which is The center of the log is drilled, creating a
The 50-centimeter to 70-centimeter separated by a time interval to signify hole with a desired length and a diameter
gong would sound when it is beaten by a sadness so that the gong will produce the of around 40 centimeters. The hole is
wooden stick made of ulin wood whose tip sound “gooooonggg......goooonnnnng........ covered by a sheet of cow skin, the ends
is wrapped by clothe so that it has a round goooooonnng”. Meanwhile, the tawek are bound together with a rattan string
shape. The cloth wrapping serves to protect informing people about a fire makes quick that circles the jatong from the upper part
the the outer part of the gong from being repetitive sounds at shorter intervals to its bottom. The cow skin serves as the
quickly damaged. Every strike will create “goong goong goong goong goong....goong drum membrane, while the ratan string
different tones depending on the message. goong goong goong goong....goong goong functions to fasten the membrane to enable
The sound of gong made to deliver news is goong goong goong”. it to produce a loud sound. The jatong stick
called tawek.
07 08 09
10 11
12
13 14
called tit jatong hang is generally made of Aside from the two sound-producing tools,
the same type of wood as that of the drum. remains a hand drum (gimer) that is only
used in a traditional healing ritual (belian).
The drum is commonly placed on the The drum hand’s length is a fathom with
veranda or in a corner of a lamin, hanged a 50-centimeter diameter. This type of
in a diagonal position. But the Bahau, Kayan hand drum is found only in the lamin of the
and Aohen/Penihing Dayaks provide the head of customary body of Dayak Benuaq
drum with a wooden seat to support it, in Pintuq/Benung, and in the houses of
and the drummer sits on a chair facing pawang belian. 15
the drum. In the past, the drum functions
as a sound-producing tool that alerted
the people of an imminent enemy attack.
The nobels, i.e hipuy, paren respectively
in Bahau and Kenyak Dayaks, are the only
ones entitled to beat the drum. Nowadays,
a jatong is beaten if someone from the same
village encounters an accident in the forest.
01-15 (Rangga Purbaya)
16 17
16-17 (Steve Pillar)
Various Transportation Means shift is a commonly found phenomenon in River transportation has also seen
Indonesia due to, among others, practical significant transformation following
It was getting dark when we set foot at considerations to shorten distances, saving the introduction of modern water
the Long Anai village. Suddenly, a bright time or reducing fatigue. transportation modes. Nowadays, engine-
light burning through from a motorcycle’s powered boats have mostly replaced
headlight. We immediately turned to see Walking relies on physical power. The rowboats. Nevertheless, the Dayaks still
who it was. A rattan-plaited bag (ingen) Dayaks usually walk from their homes to retain the basic knowledge and skills to
containing two chopping knives (baheng) their farms, or from home on their way make riverboats.
is on his back. We greeted him asking his to a ghat to which they tie their boats,
destination and received an answer: “I’ve and then continue to walk towards their In Kenyah language, a boat is called an
just returned home from farm”. farms. Normally, those who are used to alut. A long boat (alut pasa) is commonly
walking from their homes to the farms sighted in many of the lamins and balais
Kalimantan is a vast area with big and small need between 1 to 2 hours. Those who are in Hulu Mahakam area. The long boat has a
rivers separating dry areas. Assigned to not used to it will need a longer time. To thickness of 15 centimeters and a length of
such geographical profile, the Dayaks have protect their feet from thorns in the forest, 28 meters, and can accommodate 25 people.
certainly familiarized themselves with two the Dayaks sometimes wear sandals made
types of transportation means, i.e. land and of rattan (sumpa) that has been smoothened Alut makers usually select red Meranti
river transportation. Forests and rivers are and woven into slippers, and there are still wood (Parashorea) or medang wood
inseparable from the daily life of the Dayaks. slippers that are made of bark. On the way (Deheasia) to craft into a boat, they are
to the farm, they would carry equipment drawn to the lightness of the two types of
In the past, the only way for them to such as a blowgun, of which the tip is wood, which also have better resistance
travel on land was on foot or by boarding attached with a spearhead, a large knife to water compared to others of their
a rowing boat to roam the rivers or lakes. (mandau) slung around their hips, big kind. To make a long boat, the Dayaks
However, as illustrated above, walking no chopping knife, grindstone, ingen anjau, choose a log with 4 fathoms in length and
longer becomes the only option to travel on ingen ateg and other essentials. 4 kilans (1 kilan equals to approximately
land for the Kenyah Dayaks. This cultural 15-20 centimeters) in width. The log is
03
04 05
cut in half, and its center is dug out using Jejera comes in handy when there is
a pickax (asai) to form the boat’s body thick wood to be drilled. Jejera is made of
(blempiang), which is fastened by four bengkirai wood; its rotating part’s width
clips to form a concave shape. One tip spans 100 centimeters, the rotating disk’s
of the log will become the boat’s prow diameter stretches 15 centimeters and it
(julong alut), while the other tip will serve looms 30 centimeters in height. This tool
as its stem (mureq alut). The thickness can last up to to five years, depending on
of the boat’s body spans over 2 fingers, its usage. However, frequent use is likely to
while the thickness of its bottom part is 3 contribute to rapid laceration. Even though
fingers. The convex forming the bottom of the Dayaks of today are more inclined
the boat is then heated by fire to make it to use electric-powered hand drills for
smooth. The boat is heated by hanging it efficiency, the jejera continues to stand the
upside down, 0.5 meter from the glowing test of time and has become testament to
fire (Depdikbud, 1993). how conventional ways and wisdom often
extend way beyond their time, even in
The Dayaks have also developed a technique intricate technical craftmanship.
for keeping the boat’s balance. They need
to ensure that the entire boat surface - on
left and right sides, on the tips as well as the
center – has the same thickness. They have
a special tool called jejera for making holes
on both sides of the boat to measure the
thickness of the boat’s body. After ensuring
the entire surface has the same thickness,
the holes are filled again with wood to
prevent the boat from potential leakage.
Tools:
YK
01
02
In the past, the Dayaks used to row their and water-resistant quality. The bigger the The river transportation means called ces
boats with an oar (besei). The oar is made of size of the planks forming the body of the or ketinting is unique compared to boats in
hard wood, usually ulin wood. The oar size boat, the bigger the ketinting’s size is. The South Kalimantan and Central Kalimantan.
is adjusted with the required usage. Oars inner part of the ketinting is equipped with Its uniqueness comes from the propeller
for children is smaller in size than those planks for seats. The distance between the wheel axis that protudes from the engine.
meant for their adult counterparts. Men seat plank and the boat’s base is around On the ketinting engine, the axis is attached
and women are each assigned their own 0.5 meter. The boat’s base is also covered to the boat engine. Anwar, a driver of “taxy
oar designs. Women usually use oars called with planks that serve as floor called kelasa boat” in Tering Seberang, explained that the
besei bawi. Its stick is carved, while the part alut. The Dayaks utilize kelasa alut as protruding propeller axis enables smooth
that is under water has the shape of three accommodation for goods. Aside from the rotation of the fan that starts the engine.
angles. Meanwhile, men use besei hatue, the planks, the boat’s floor can also use plainted
size of which is smaller than besei bawi, with bamboo attached with rattan string. The The means of transportation that is
uncarved stick, while the part that is under boat’s engine employs a long handle, placed currently used for a trip from Long Bagun
water has a blunt shape. in the stem and controlled by a boatman to the area of Hulu Riam Mahakam at the
called motoris. When the engine is started, Sub-district of Long Pahangai and Long
In addition to aluts, there are engine the rotating propeller that is under water Apari is long boats, which are able to
powered boats called ces or ketinting. A will produce the sound ces ...ces. Due to this withstand a load capacity of 2 tons and
ketinting’s body is made of wooden planks sound, the engine-powered boats are also 3 tons and driven by 200 horse-power
that are glued to each other with wood referred to ces boats in local tongue.
sap that has a strong adhesive substance
05
03 04 06
07
01 02 03 04 05
root, fish, stairs with serration, sleeping which is a type of sack dress worn by
tiger, coconut bee motifs, and so forth. women. They also wear clothing named Various Ulap Doyo weavings.
(Susi Abdurahman)
toa beh. A robe called besunung, is made of Loincloth
The Dayaks have several types of shirts. the skin of clouded leopard. The back part
Benuaq Dayak men of the past, for instance, of the besunung is garnished with either a During a wedding ritual, in addition
liked to wear clothes made of jomok tree sprinkling of ornaments, or several hornbill to wearing the above mentioned
bark. The way to produce it is by peeling off feathers. garments, Dayak men wear a long
the jemok bark, soaking it, and then drying loincloth decorated with beads called
it under the sun. The dried bark is pounded In the old days, some Dayaks wore clothes abat or bah. The loinccloth is made
into a sheet, and then it is made into a made of animal skin, including that of of bark (ewah nyamo). The loincloth
traditional garment. In addition to being a clouded leopards along with their tails. is between 4 meters to 6 meters in
clothing material, the jomok bark can also From a distance, the tail of a clouded lenght, adjusted to the roundness of
be used as blanket material. leopard would look like as if it was attached the waist of its wearer. Bah is used
to the body of the person wearing the by children, teenagers and adults.
In a traditional wedding ritual, men wear a clothes, contributing to the myth that the Nowadays, bah is worn together with
garment called sepay dada, which consists ancient Dayaks had tails. short pants (Belareq, 2008).
of a long-sleeved shirt and sepay sepa,
01
Beads
The Dayaks have a way with bead handicrft, Nangin, a Busang villager aged 64 years, The process of threading beads into woven
in which beads are threaded into various explained in an interview about several products begins with attaching a basic
ornaments, for instance, ornaments motifs of bead weaving by Bahau Dayaks, thread on the upper part of the supporting
attached on a mandau, traditional shirts, such as human (kelunan), dog (asoq), dragon plank. Next, threads use to join the
seraung, tablecloths, curtains used as room (beraang), and sitting frog (bunang bello) beads are juxtaposed to the basic thread,
partition, various types of wallets, and so on. motifs. separated with an even space throughout,
and are separated by one to three beads
Bead handicraft has excellent durability To thread beads, they need a supporting depending on the desired pattern. Then, the
as they are made of hard materials, such plank made of wood, thread from pineapple beads are attached to one of the threads,
as stones, that they can last for dozens of fiber or an ordinary thread dipped in squeezing them close together, and then
years. Bead making is a preserved tradition, bee wax so as to enable it to be inserted they are joined with one bead, starting
even today, and is a common activity smoothly into the bead hole, as well as with the second thread, left and right sides.
involving Dayak women, especially when colorful small beads. One bead is also sewed on to the first
they do not have to attend to farming. standalone thread. The next step sees the
beads sewn into the threads, and all threads
03 04 05 06
02 07 08
adjacent to each other are joined again through it. However, these types of beads
with the following beads, starting from the are near extinction as of today, victims of
first thread, and then on to the left and environmental abuse.
right sides. Then, the threading process is
repeated multiple times. The bead color
selection depends on the intended motif
pattern.
03 04
01 02 05 06
Headwear are designed to last, thanks to their rattan nowadays. The Kenyah Dayaks in Datah
composition, allowing wear of more than Bilang Hilir must take a 2.5-hour trip by
Upon our arrival at the Dayak villages of three years. This type of headwear serves to ketinting boat, followed by scouring of 2
West Kutai, we have observed women cover the hair so as to keep it neat. hours to find sang leaves as the trees only
and men alike, donning a unique head grow in the forest. Now, they replaced the
cover, both when they are at home, on a basic material of seraung with a pandanus
plant or kajang that is easier to find.
boat as well as when they are out farming. Seraung
There are various head covers or hats
of the Dayaks that are worn on different The process of making seraung starts with
In Sendawar, we saw a different look for
occassions as elaborated below. preparing a number of main materials,
headcovers. On our arrival, the people
i.e. several dozens of sang leaves, which
were holding rowing competition on
have been dried for a week and washed
traditional boats, the infamous dragon boat
for five minutes to enable the leaves to
Tapung Puk competition. All rowers wore caping-type
open easily. The already-opened leaves are
headcovers known as seraung.
straightened by rolling them using both
At Long Anai village of Kutai Kertanegara
palms, and by placing them under a mat for
Regency that is inhabited by Kenyah Dayaks, Seraung is part of the daily accessories for
a week to straighten and flatten them. The
we saw two women in head covers called Dayak people. This head cover or caping
straightened and flat sang leaves are plaited
tapung puk. This commonly used head cover is known to be versatile as it can be worn
into seraung.
for daily usage circles the head, covering in various activities for protection against
the forehead, but has no cover on its upper the sun and the rain, especially in farming
As it is made of light leaves that can easily
part, resembling a headband. The shape of activities or fishing. Seraungs come in
tear, the seraung head cover’s prime would
the tapung puk worn by the men, although different sizes, big and small. Some are plain
only span one to two years. However, as
nearly identical, has an additional rattan but others are more elaborate. A seraung
its main materials are hard to find and its
weaving on the front and back. Tapung puks is made of sang leaves that are a rarity
07 08
01 02
03 04 05
depends on the broadness of the motif. A infection during the process of tattoo
piece of bamboo is tied to a needle shaft to application. First, the person who will
control the depth of the tattoo. be tattooed must be healthy and the
equipment must be put into boiling water
The scarification process is accomplished for sterilization. In addition, the body part
by tapping the needle slowly and repeatedly which will be tattooed must be covered
into the body area that will be tattooed. with leaves that serve as a dye and as an
That part is then smeared with dye made infection prevention.
from leaves compound.
In Mahakam inland, we only recovered
Tattoos in Weq Doh Ding’s body are colored fading traces of the tattooing legacy among
black, a color obtained from lampblack Dayak people we encountered. Some of the
residue from an oil lamp or burnt pan. And adults bore tattoos on their bodies simply
then the lampblack is mixed with cane to honor a cultural inheritance from their
sugar and oil. The process is painful and ancestors. As for the young people, if any
sometimes the scar might be exposed to were tattooed, it is almost certain that
infection. However, Dayak women interpret they used modern tattooing techniques,
the scarification and the pain inflicted by apparent from the telltale contemporary
it as a sign of readiness to embrace both motifs or sometimes, a combination of
physical and mental ordeal while sailing Dayak traditional motifs and contemporary
through life. motifs.
(Rangga Purbaya)
168 Cultures And Local Wisdom from Long House Construction To Backbone Technology
make a stronger basket. Kenyah people rattan products, both anjat and ingen pole. Merunti is meant to make rattan vines
add decorative ornaments to their ingens see encouraging weekly sales. Therefore, flexible, allowing them to be shaped easily
to distinguish themselves from others the locals have aptly earned themselves when woven. After the merunti is done, the
of different social status. A motif in the recogntion as skilled rattan craftsmen as different rattan sections are cleaned and
likeness of a complete human figure well as seasoned farmers. trimmed by knife.
signifies that the owner is a highborn
(paren). The pulsating sales activities of woven The next stage is dividing the rattan vines,
rattan products are supported by the usually into 10 parts (poka). First, a rattan is
Dayak people are familiar with a backpack convenience of river transport from Datah divided into 2 parts and each individual part
basket which is often called anjat. The Bilang to Tering which only takes three is then divided into another 5 parts (poka),
shape resembles a tube which is 50 hours on ketinting. From that point on, the making 10 pokas in total. In order to refine
centimeters long; the top and the bottom trip from Tering to Barong Tangkok and those parts, a sharpener called “sangat” is
both have a diameter of 30 centimeters. Melak will take two hours on a motorcycle. used. This L shaped tool has two blades
The size of anjat may vary depending on the But unfortunately, the situation is different on the edge of its vertical section. The
need. Anjat does not come with a lid, but for the Dayak community inhabiting horizontal section serves as the craftsman’s
there are small wooden rattan rings on top, Long Apari and Long Pahangai districts. seat or footing to give the sangat stability
with a rope circled around them. If the rope They have to go downstream by boat and during use.
is pulled, the anjat will turn into the shape penetrate the vicious cascade, making
of a cone as the top part collapses, sealing marketing of their woven rattan products a The blades’ position will determine the
it shut. daunting challenge. shape of the rattan parts. To make thin
parts, a craftsman uses two sangats, one
All of Dayak people master the skills of There are several stages in woven rattan sangat is laid down and the other one is
rattan weaving, producing a variety of production. The earliest stage is cutting placed in a standing position. This means
products, ornaments, motifs and catering rattan vines planted in gardens (simpukng), only one sangat, the one positioned
to different needs. In the villages of Dayak and then cleaning the spikes surrounding vertically, that will cut down the rattan. And
Aoheng, Bahau, Kenyah, Tanjung and the stems. The next step is rubbing the the one that is laid down, will determine the
Benuaq, there can be found many rattan rattan (merunti) by holding the vines using thickness of the rattan parts. To produce
craft items such as floor mats and backpack left and right hands to form a circular larger parts of rattan, both sangats will be
baskets. Aside from personal use, these shape, then attaching it to a pole or a tree placed in a standing position.
products also make excellent commodities. trunk located inside the circle. When moved
For example, in Datah Bilang Hilir village back and forth with both hands, the rattan
and Datah Bilang Hulu village, woven stems will rub against the tree trunk or
Child Carrier
The tradition of carrying a child with bening that beg for protection from The Creator
aban is common practice among mothers of and hope for her child a prosperous future.
Dayak Kenyah and Dayak Bahau. The child
carried in the back is facing forward. We The durability of all types of bags made of
tried to use bening aban to carry a child and woven rattan (anjat, ingen, bening aban)
we ended up with the sensation that the is very relative, depending on individual
child was glued to our backs. So the child is treatment of the user. However, Sicilia, a
indeed secure and the mother can do her villager of Long Hubung, described her
activities freely. In its development bening experience passing on bening aban to her
aban use is not restricted to mothers, as great-grandchildren, meaning the aban
fathers have taken to using this contraption had 80 to 100 years under its belt. Whilst
themselves. this might sound far-fetched, a bening aban
which is made from high quality rattan and
All the ornaments in bening aban bear was woven properly is able to withstand
particular meanings. For example, the years of use and can be handed down
ornament of tree of life means signifies a through generations.
future of long and healthy life for the child.
Coins and tigers or bear fangs symbolize the The durability of ingen and
hope that one day the child will be a person anjat are different because
on whom wisdom has been bestowed upon. of the intensive use in daily
Leaf patterns, on the other hand, represent activities. Often times, injen
an expectation for the child to grow into a and anjat cannot avoid
person of humility. constant exposure to sun and
rain, therefore they can only
Apart from carrying a child, bening aban has last for a few decades.
another function. It can be used to cradle
a child and put them to sleep. A mother The interesting thing about
assuming the task of putting her offspring this back-load carrying
to slumber would put one leg over the technique is the ability of
other, then rocks her body back and forth, Dayak people in designing
willing sleep to come quickly. While doing many kinds of baskets that are
so, the mother will sing traditional songs pretty simple but proven to be
effective. They can carry crops, everyday natural resources and forest destruction
tools such as knives and cleavers, and also are not only a hazard that compromises
safely carry a child on their back. Once environmental harmony and lives that owe
again, this ability confirms the value of their sustainability to that harmony, but also
local intelligence that they have inherited to the preservation of sources of knowledge
for generations, a treasure yet to earn and valuable technologies. Preservation
proper recogition. It is unfortunate that efforts are faced with increasingly complex
the preservation of this technology is challenges threatening the longevity of
impeded by the depletion of raw rattan. As rattan plantations due to the inclusion of
we have previously mentioned several times monoculture plantations in Dayak villages. 01
throughout this book, the exploitation of
02
01-10
03
(Rangga Purbaya)
04
05
06 10
07 08 09
01
Instruments for Belian Those mediators need particular • Sue Balai Tautn, a temporary hut which
instruments to perform belian ceremony, is generally build in a yard or around a
Ceremony
a traditional ritual aimed to treat diseases. field and used for buffalo slaughtering
There are several categories of belian. ceremony. Sue balai is a place to
Information about traditional ceremony
Among the instruments used are: welcome and entertain marriage officials
instruments as described below was
• Lawukng, a headband made from cloth. and weather charmers.
retrieved from Benuaq and Tunjung/
Tonyooi tribes. However, Dayak Kenyah
• Ketakung, a pair of bronze bracelets
people in Long Anai of today seldom hold In belian ceremony, Dayak people also know
worn by pemeliatn both on the left and
traditional rituals; they also provided us how to recover a stiff and weary body. The
right arms.
with information about instruments used in charmer will dip kalase wood into water,
local religious ceremonies. • Samakng Sawit, a strand of necklace then tapping it over the tension of the body.
adorned with animal fangs and The kalase will cool off the afflicted parts
The cosmological beliefs of Dayak people medication timber, which is slung from of the body and speed up the recovery
believe in the existence of supernatural the left to right shoulder. process.
forces that maintain the harmony between • Ulap Bawo, a skirt used by pemeliatn
universe and human life. If the humankind during belian bawo ritual, while his chest Dayak Benuaq people distinguish traditional
cannot maintain this harmony, then nature is left bare and only wrapped by samakng rituals for life from those dedicated to
shall reward them with punishment. Among sawit. death. The term belian is only used for
Dayak people, a chosen few are believed traditional rituals related to life. As for
• Nujaakng, a swing made from canoe-
to be blessed with the ability to mediate traditional death rituals, they use the term
shaped wood, has a rattan string, and
communication with “The Lord of The wara or sentangih (Dayak Tonyooi) and the
equipped with numerous human and
Universe”. People with this special ability are charmer is called pengewara (Dayak Benuaq)
bird likenesses. This instrument is used
called dayung (Dayak Bahau) or pemeliatn or penyentangih (Dayak Tonyooi).
as a boat that can be launched into water
(Dayak Benuaq).
and to the air.
02 03
In Dayak Benuaq community, there are • Garey, a small house built from wood
three categories of death rituals, namely and uses ironwood shingles as its roof.
param fire, kenyau and kwangkai. Some The size corresponds to the length and
of the equipment used in this traditional width of lungun which will be place
ceremony are: inside it. Traditionally, after kwangkai
• Lungun, a coffin made from logs of ceremony (the second burial ceremony),
durian tree, ironwood, benggeris, or the family of the deceased will move the
other fruit trees. Lungun made from bones inside lungun which is placed in a
ironwood or benggeris is only used garey to be placed inside a tempelaq or
by noblemen (mantiq), while common kerekng.
people use durian logs or other types of • Tempelaq/Kererekng, a place to store a
wood. The coffin is made by hollowing corpse’s bones which are dug out from
rounded woods and putting a cap on the grave and have undergone kwangkai
them. Then both woods are glued ceremony. Tempeleq/Kererekng is a crate
together using gum resin. It is imperative or a box made from ironwood. If the
that the lungun be made from logs, crate is supported with two rounded
because the instrument has to be sturdy pillars, then it is called tempelaq; but if it
and dense enough to store a corpse is only supported by one pillar, then it is
for several days inside a house. Lungun called kererekng.
can be round or square in shape, and
Tempelaq is a canoe-shaped tomb, but
is decorated with sculptures. Typically
others may be shaped like a crate with
it is 136.6 centimeters in length, 39.5
a lid placed over it. Tempelaq/kererekng
centimeters in height, 28 centimeters in
can be considered as a tomb above
width, and 3.4 centimeters in thickness. 04
ground. The log pillar which supports it
02, 04. (Steve Pillar)
01, 03. (Rangga Purbaya)
01
has a diameter of some 25 centimeters come across an insignia in the form of a • Ngelangkakng, a woven bamboo to place
and stands firmly 2 meters above ground. hombill bird’s head on the rim of the lid. offerings for the spirits.
It is also planted under ground with a
• Selimat, a cube with pyramid-shaped • Siliu, an instrument shaped like a canoe
depth of around 1 meter.
lid. It is used as a container used to and made from wood. Siliu is equipped
keep bones in and also serves as an with rattan strings which are hung like a
The upper end of the ironwood logs,
instrument for ngerangkau (a dance in swing. Siliu can be launched into a river
which serve as the left and right pillar,
kwangkai ceremony). The outer wall of or used on dry land.
are carved out with a pickaxe to create
selimat is carved out with floral motifs
grooves on both the left and the right • Longan Jejer Tako takes the form of a
as a symbol of grief.
side. The shape resembles a bolt at buffalo statue with four holes through
the same height of the tempelaq crate • Putang Temiang, a holder on which which four bamboo tubes penetrate. The
and is used to support the front and strings and decorative fabrics used in bamboo tubes are tied (suey) and secured
the back of tempelaq.The width of ngerangkau dance are strewn. Putang with rectangular bamboo strips.
tempelaq’s outer wall may vary and is Temiang is a wooden pillar built from
• Belontakng, a monument built from
sculptured beautifully, depicting human large tree branches. The strings and
ironwood logs, with a human statue
and animals. Some of tempelaq’s lids are fabrics would be draped over the
perched on top. Belontakng is also used
made from ironwood logs the same size branches. The edge of Putang Temiang is
to tie a buffalo with in a kwangkai
as the crate. Occassionaly, we would engraved with a bird statue.
02
03 04 05
Witchcraft
For the Dayak Tonyooi Rentenukng water, and then tapping it to the patient’s
community in Linggang Melapeh village fontanelles (soft spots on the head).
and Dayak Benuaq community in Eheng
• Benuang Rangka is a witchcraft to guard
village, West Kutai District, the efficacy
rice or to wedge a gap between spouses.
of plants and trees is believed to have
The trick is by using the stems, the
magical powers widely known as pemeliatn,
young leaves and old leaves of benuang
penyentangih and pengewara. Pemeliatn,
rangka. The stem is planted in the
penyengtangih and pengewara are sacred
middle of a field and the wooden statue
professions whose tasks are closely related
is placed in a house and in other places
to traditional healing and death ceremonies
passed by the object of their spell.
among the Dayak Tonyooi, Rentenukng
and Benuaq communities. Lahajir (2005) • Topus Tongau is used as a witchcraft
described the said plants and trees as the prevention. The red flowers of this plant
following: are picked and placed inside an oil-filled
bottle (ancatn). Later on, the potion is to
• Wakai Mintu. It is often used as a
be slathered deliberately over the body 01
witchcraft (ancatn) to eliminate the lives
and the bottle must be carried on the
of others. This plant can also be a charm
subject’s person at all times.
that would bind the wife’s fidelity to her
husband and vice versa. The wood or • Nunuk Pangalah. This plant serves as a
root of this plant can be used to cast an brain stimulant to improve intelligence
evil spell on other people’s rice harvest; (penyelengat). It also used as a drug
an ability referred to in Rentenukng that would help users identify enemies
language as empau. The trick is by (penyirapm). This plant can also cure
tucking the roots between teeth and scabies and is one of the essential items
then placing it in a granary or planting it during a belian ceremony (ruyaq beliatn).
in the middle of a field (kukatn oai). Nunuk Pangalah’s roots, leaves, and
wood are usually deposited at a hostile
• Engkudu Biakng is utilized to as
territory and at the entrance.
protection from rice witchcraft (awai
parai). The way to do so is by planting • Oole can erase traces of a certain
the stem in the middle of a field (kukatn memory (penyirapm) and it also comes
oai). in handy in restoring a magical spell
which can be achieved by processing
• Pangir. Pangir is also used as a shield
wooden logs of this tree to resemble a
against witchcraft aside from its ability 02
statue which would later be placed in
to reduce fever by simply dipping the
the proximity of the door jamb of the Above: Totem of Dayak Benuaq represents the number of
pangir flower into a container filled with
intended target. dead family members.
Dayak people are also dealt the same card The wooden shackle is known as pangaaq. It Besides wood shackles for the mentally ill,
when it comes to social complexity, as they is made from ironwood and consists of two Dayak people also have a vehicle reserved
also have their fair share of cases of mental boards. One of the boards has two holes for the purpose of transporting the sick
illness in their midst, that they attend to in it to lock the ankles. The contraption is among them, called waruq. An officer in
according to their customary values. If the equipped with four shackles - one pair is West Kutai Museum explained that waruq is
person is regarded to be a threat to his or to secure the ankles and the other is use used to carry those who are severly afflicted
her own safety and the safety of others, to restrain the person from the waist area. by illness that it prevents them from making
he/she will be confined with wooden Based on an interview with Dalmasius the trip to a medical clinic on foot. Its shape
shackles. This type of isolation is considered Madrah in Barong Tongkok and also in is similar to kiang (a wood carrier) although
necessary, because life in the lamin entails reference to the Culture and Tourism Board its function is exclusively dedicated to
exposure to different characters, the fact (2010), we were informed that the board is human-use.
that they are related to each other by blood 100 centimeters long, 18 centimeters wide,
notwithstanding. and 51 centimeters tall.
03 04
Eye Medicine
01 02 03
There are three kinds of leaf tips that can is good for non-severe eye problems, such
be used as eye medicine, i.e. the leaf tips as eye irritation due to dust exposure. We
of udu tae’pute, basil and sata. The leaf are not supposed to scratch an itchy eye. If
tip of udu tae’pute can be easily found, as our eye is swollen, we can change the leaf
the plant grows in most yards. After being tips with basil or sata leaf tips. Those leaf
picked, each of the udu tae’pute leaf tips is tips are also good for a rather severe eye
cleaned and then inserted into a banana problem. We can adopt the same method
leaf wrapping, which has been given salt. to use these two kinds of leaf tips as eye
The leaf tips wrapped in banana leaves are medicine.
grilled for 10-15 minutes. After the grilling
process, the liquid from the leaf tips can be In addition to leaf-based eye medicine, the
immediately dropped into afflicted eyes. Bahau people are also familiar with eye
We can drop the liquid by taking one to two medicine made of the fruit of lemlai tree.
leaves, which have been rolled, and then The shape of lemlai tree fruit is similar
drop the liquid into eyes. This type of leaf to that of mango. After being peeled, we
01
05
02
03 04 06
take out the kernel, in which there is a The lemlai fruit kernel is very good for Aside from lemlai, wakai fruit can also be
strong shell. We must break the shell and cleansing eyes off dirt and does not cause used to remedy conjunctivitis. To utilize it,
take out the part inside the kernel and any pain. This tree bears fruits only in a we can just cut the lower and upper parts
slash it into multiple pieces, and then lay certain season and, therefore, when the of the fruit and then rub those parts on the
them on a piece of cloth as a wrapper and time comes for the tree to bear fruit, the afflicted eyes.
squeezer. Drop a dab of clean water on the Dayaks will take the opportunity to collect
pieces in the inner part of the kernel prior lemlai fruits and have sufficient amount of
to squeezing them. The liquid produced the fruits for reserves. Revius, a member
from the squeezing process is put into the of Kenyah Dayak tribe residing in Datah
afflicted eyes. Bilang Hulu, explained that lemlai fruit will
not decompose even after years of storage.
01
02
Eye Medicine
Stomach Ache
Medicine
02 03
Fever Medicine
01
02
03
The Dayaks uses kutubatu, uroq sina, sina leaves is not too different. After being When suffering from fever due to measles,
tombong and tulang pitam leaves to treat cleaned, the leaves are soaked with hot the Dayaks use uroq kubu leaves. The uroq
fever. The kutubatu grows along roadsides water or boiled, and then the water is given kubu leaves are cleaned and then boiled or
or in yards. After being cleaned, kutubatu to a sick person to drink. To use tombong soaked in hot water, the water of which is
leaves are boiled in 2 liters of water. The leaves as medicine, we must clean them, given to a sick person to drink. If they suffer
boiled water should be left out to cool immerse them in hot water and drink the from dengue, the Kenyah Dayaks will drink
overnight, and then poured into a glass until water. In addition to the leaves, tombong a concoction of guava (simo bala), which is
half full, and then given to a person with stems can be used as medicine using the crushed and mixed with a little water for
fever to drink. The way to make use of uroq same process. drinking.
Malaria and
Typhus Medicine
01-03. (KPA)
The Dayaks use various concoctions of daun kembung and candlenut shells for
plants for curing malaria, among which are treating typhus. They also cure typhus
water of boiled young papaya leaves, langsat with calabash (Latin: Lagenaria siceraria)
(lessat) leaves, candlenut shells, pasak bumi and honey. To use calabash and honey as
(Latin: Eurycoma longifolia) leaves, gmelina medicine, the calabash is scratched and
leaves and daun kembung (bung). squeezed and then mixed with water and
honey for drinking.
In addition to treating malaria, the
Dayaks also use the boiled water of 01
02 03
190 Potential Findings for Further Development
Tuberculosis and
Asthma Medicine
01
Cough Medicine
(Rangga Purbaya)
A noni tree, both its fruits and roots, can Bay plants also can be used as a cure to The people of Dayak Kenyah also use
be used to lower high blood pressure. One lower high blood pressure and cholesterol. sop leaves (tung sop) to lower high blood
should squeeze a mature noni fruits until To do so, several strands must be brought pressure. After boiling the leaves, leave the
it produces liquid and drink the liquid 3-4 to boil and left until cool prior to drinking. water until it reaches room temperature
times a day until his condition improves. The anthill plant is also used to cure high and drink the water three times a day for a
Meanwhile, to use the roots, one should blood pressure. After picking its leaves, week. The Sop plant could easily be found in
rinse them thoroughly, and immerse them discard the thrones and leave them to dry. people’s front- and backyards.
with hot water until the water turns yellow, Afterwards, bring it to boil and drink the
and for a week drink a half-cup of the water water stew several times.
2-3 times.
To cure swollen body parts due to a wound as protection. They wash the galangal clean,
or infection, Dayak people use kayu batu. cut it up in thin slices, and rub it onto the
They pick a young kayu batu, wrap it in skin affected by fungal infection (panu).
leaves and cover it with hot ash. After the
leaf wilts, paste them to the inflamed body The people of Dayak in Long Hubung use
parts. To cure wound, people can also use kap leaves (gelinggang) as a cure for skin
mekkai leaf. To do so, a fresh mekkai leaf fungal infection. The Gelinggang plant,
must be crushed to smooth particles then which some call ketepeng, is an oversized
smeared onto the wounded skin. As a curing shrub with heights reaching up to 5 meters.
method, bed bugs are also used to prevent As a cure, the leaves are picked and crushed
infection on wounds and tetanus. To do so, with bare hands until they produce liquid.
take the bed bugs and rub them against the The liquid can be applied onto the skin
wounded body parts. surface affected by fungal infection.
Fitness and
Impotency Elixir
(Rangga Purbaya)
Tenyo tree is also used to cure impotency. or the root of the plant, bring it to boil, and
Pick the youngest tenyo tree rod and drink the water stew.
remove its stem and roots. Wash the roots
clean and then crush it, then brew the Besides that, they also make a potion to
powder for drinking. Tenyo trees are still assist breastfeeding, from a chopped murbai
largely found in fields. leaf bud which is brought to boil then
drunk.
In Long Pakaq village, an unknown leaf is
used by Dayak Kayan’s women to smoothen
their menstruation flow. They clean the leaf
Medicine for
Uric Acid
There are several types of roots that can Uro’ uit leaf is used as a cure for lower back
be used to cure lower back pain, among and abdominal pain. To make the cure, one
others, areca roots or coconut roots should clean the leaf and brew it with hot
and hibiscus roots. The young roots are water for drinking. Meanwhile, udutebejak
cleansed and then boiled, leave the mixture leaf is used for swollen or sprained body
to cool, and drink it. parts. The leaf must be grilled until it
comes close to wilting (luto, in Kenyah
Aside from the roots, certain leaves can language), then twisted it around the
also cure lower back pain, such as the swollen or sprained body parts.
beach morning glory leaf, cat’s whiskers
leaf, kaca beling leaf, and uro kaming leaf. Furthermore, seremplukan and kemudi
The leaves must be cleaned and brewed patah wood are used to cure fractured
before being made into a drink. Specifically bones. Simply wrap seremplukan leaf with
for cat’s whiskers and kaca beling, the a banana leaf and heat it on the stove
leaves must first be squeezed prior to without turning it over. Afterwards, tie the
brewing them with hot water; they can leaf to body parts which are injured from
also be brought to boil, then wait until the the fractured bone. For binding, use the
temperature cools down and it is ready to bekukang leaf which has previously been
drink. heated over burning coals.
(Rangga Purbaya)
Medicine for
Sprains
The leaves of tulang hitam tree The leaves of tulang hitam tree
(Rangga Purbaya) (KPA)
Potion to Remove
Facial Dark Spots
02 03 04
03
Medicine for
Internal Abdominal
Wounds
01 02
The leaves of tablak jali alam loung are used and squeezed by hands. The squeezed
by the people of Dayak in Long Hubung leaves are then boiled with 2 liters of water
as a potion to cure a wound inside one’s until the water is reduced to 1.5 liters. The
abdomen. Some 14 picked leaves are washed water should then be drunk within one day.
Medicine for
Gastric Ulcer
The leaves of tawas mag are used by the This plant can readily be cultivated in your
people of Dayak Bahau in Long Hubung to garden.
cure gastric ulcer. To do so, pick around 14
tawas mag leaves, wash and squeeze them,
then bring them to boil. Drink the water
stew to relieve gastric ulcer pain.
Medicine for
Uterine Hemorrhage
01
02
Post-Natal
Cleanser
Potion to
Strengthen
Pregnancy
Natural
Contraception
Lugang leaves
(KPA)
Medicine for
Vaginal Discharge 01 03
02
Betel leaf and areca are used by the discharge can also be cured with
people of Dayak in Long Hubung to potion made from noni tree roots.
prevent and cure whitish vaginal They boil the tree roots and drink
discharge. To do so, a young areca the water stew once a week.
was peeled and taken its flesh.
Food Seasonings
Mekkai leaves
(KPA)
Meat Preservative
Ketukungbo leaves
(KPA)
Fish Poison
Blowgun Poison
01 02
01. Tapping sirat tree sap, 02. Sirat tree (Rangga Purbaya)
Light Poison
The sap of the tuk tree is used by the people To produce poison, a tuk tree branch is one usually mixes the concoction into
of Dayak in Benung Village as light poison. cut open and left more or less overnight an animal’s drink or use it together with
Tuk is a wild tree that could be found in the until the sap oozes out. The juice is then hunting equipment such as blowgun, spears,
forest the shape of which is reminder of a extricated and used as a light poison to etc.
bark (salak) tree. kill animals such as chickens. To do it,
Anti-Dandruff
Shampoo 01
06
Hair Oil
(KPA)
The Dayaks are not accustomed to Jujung, our source in Pepas Eheng,
embalming their deceased and the mentioned three natural materials for
technology to preserve dead bodies such as removing dead body odor used by the
what one would sure to encounter in South Benuaq Dayaks, i.e. the sap of lamu, paku
Sulawesi’s Tanah Toraja. However, they have parang wood, and banana tree leaves. The
the technology to remove the odor from a wood and sap of lamu can both be used as
dead body. When we visited Pepas Eheng a medium on which to the dead body could
lamin, we found a dead body that had been be laid to rest.
kept for 60 days minus the fetid smell.
To ensure that the dead body was indeed After being placed for a certain period of
odor-free, we decided to approach it but time, the dead body is buried. After the
we failed to detect any unpleasant smell burial, i.e. in two to three years, following
commonly associated with decomposing the kwangkai ceremony, the skeleton and
corpses. bones are placed in a container called
kererekng or tempelaq. At the villages of
There are different opinions as to how Pepas Eheng, Benung, Pintuq and Tolan in
long a dead body can be put in a lamin. A West Kutai Regency that are inhabited by
member of Dayak Benuaq tribe at Damai Benuaq Dayaks, we still can find tempelaq.
village of West Kutai Regency explained
that a corpse can be placed in a lamin for a
maximum of 21 days or a period calculated
by multiples of seven, i.e. 1 x 7, 2 x 7 or
3 x7. However, he added that currently,
some people in Pepas Eheng lamin took
advantage of this tradition of keeping dead
bodies in lamins to attract tourists. The
longer they keep a dead body in a lamin, the
more it would appeal to tourists who flock
the area for a visit.
(Rangga Purbaya)
216 Potential Findings for Further Development
Colorings
Every color has its meaning. The colors Pujaaq is a plant whose stem and
preferred by the Dayaks are black, white leaves can be used to produce red
and red. In the past, the Dayaks owed their color, which is typically used in
color palette to plants around them. To rituals. To obtain this color, the
get the black color, the Aoheng/Penihing Dayaks pound the stem and leaf of
Dayaks of Naha Buan in Long Apari Sub- pujaaq into powder and boil it. Ritual
district use tahum leaves, rupe wood and equipment that needs coloring is
panhit leaves. Those leaves can still be soaked into the boiled water until
found in forest areas surrounding their its color changes to red, and then
village. lifted and drained. In addition to
pujaaq, red color can be produced
To get the desired color, the panhit leaves from gelinggem fruit. The fruit
are slashed in pieces and then mixed with shape is similar to red rambutan
grindstone or jala stone. The mixture is (Latin: Nephelium lappaceum) . The
boiled with the material that needs to be gelinggem fruits are boiled until the
dyed. The dyed material is soaked in mud water changes its color to red.
for a week and then cleaned and dried.
Cahaai Lepooq is a plant species
The white color is obtained from snails similar to turmeric that is specifically
or shells that live among stones in river planted to produce yellow color. To
beds. To get the white color, the snail shell obtain the yellow color, they pound
is pounded into powder and then mixed cahaai lepooq into powder and boil it.
with a sufficient volume of warm water. To make all of the colors last longer,
The mixture is ready for use. The river these natural coloring materials are
snails also function as material for whiting, mixed with kita tree sap.
cleaner of deer’s abdominal organs, and
rubbing oil for treating insect bites. The
snail/shell is pounded into powder and
smeared on the body as needed.
(Rangga Purbaya)
218 Potential Findings for Further Development
Ulap Doyo
(Rangga Purbaya)
Ulap Doyo
(Rangga Purbaya)
Ulap Doyo
(Rangga Purbaya)
Sung Baloq
(Steve Pillar)
(KPA)
(KPA)
Sung Baloq is a water container made from The mixture is then removed by filling
white pumpkin (inum pumpkin). The water the pumpkin with water and shaking it.
kept inside Sung Baloq will stay cool and Afterwards, the pumpkin will be left in the
fresh. sun to dry. To get rid of the unpleasant
smell, the pumpkin is heated over a furnace
Sung Baloq is made by creating a hole on the until its color turns to a darker shade.
upper side of the old inum pumpkin, with
a diameter of approximately 2 centimeters.
The holed pumpkin is then immersed in
water until the insides turn into a pulp,
usually over a period of two months.
Kisar as Rice
Grinding Tool
(KPA)
(KPA)
The equipment needed for producing kisar • The sizes of diameter and height of the How to use a kisar:
includes a saw, a chisel, a hammer, mandau cylinder are not standardized either
long knife, and a long chopping knife (parang). and can be adjusted in accordance with • Paddy grains are poured gradually in
specific needs. A hole is also made at small amounts through the funnel,
the center and serves as a place for a while the handles are simultaneously
Kisar Manufacturing Process: rotated slowly.
shaft with approximately 5 centimeters
in diameter and 60 centimeters in
A log with a diameter of approximately 50 • The paddy grains will flow into the part
height that functions to support the
centimeters is cut into the following two with the serration and are scrapped to
upper part.
parts: shed their skin.
• Around the surface that serves a
• Upper cylinder of 50 centimeters in
meeting point between the upper • Rice and unhulled rice fall down
height.
cylinder and lower one was chiseled automatically.
• Both the sizes of diameter and height
to form serration. The serration serves
of the log are not subject to certain • Depending on the frequency of use,
to make the skin of rice fall off. The
standards and, therefore, can be the kisar’s serration can become dull
surface has angular shape to allow
adjusted in accordance with specific due to being eroded as it scraps paddy
the rice and unhulled rice to fall off
needs. At the center, a hole with the grains. After certain period of time,
automatically.
length of 7 centimeters that pierced the surface that forms the serration
• A bark or can is placed in the hole on
through the log is created. The hole has to be chiseled again to create new
the surface of the cylinder to serve as a
serves as a tunnel through which rice serrations.
funnel for the rice to flow.
is poured and also serves as extra
• Sticks are attached on the two sides of
support for lower cylinder shaft.
kisar to serve as handles to maneuver
• Lower cylinder of 50 centimeters in
the kisar.
height.
Parts of Hudoq
that are yet to be
arranged.
(Rangga Purbaya)
Potential Findings for Further Development 229
Jatun Utang /
Kenyah
Potential Findings for Further Development 231
Gambus
(Steve Pillar)
Gambus Manufacturing a
Gambus
Sampek
Ketookng/ Benuaq
Playing a Serupai/
Benuaq
(Rangga Purbaya)
In Lung Anai
Until today, the Dayaks of Lung Anai continue to keep their eyes
on the horizon for the publication of a book chronicling the
researchers’ three-month jaunt into their home - longing for a
promise yet to be fulfilled.
01
Mak Pirin demonstrates herbal concoction-making for treating wounds, Lung Anai.
02
Bound for Sendawar Throughout our trip, we did not see or pass
by any primary forest. We could not see
After travelling for seven hours by car from any forest, either along the roadsides or in
Tenggarong to Sendawar, we passed by an a distance. Considering the condition of
asphalt road, which was mostly damaged the area, we believed that the regulation
and likely to endanger motorists. As on post-mining land reclamation had not
expected, the wear and tear of the road was been carried out. The regulation on forest
mainly caused by high-intensity traffic of rehabilitation and forest replantation was
fully loaded large-sized trucks transporting seemingly ignored.
mining products and logs.
What we saw at Sendawar Market, Melak,
Some areas have holes in extremely large Tering and at grocery shops around those
sizes, each of which is even bigger than the places further illustrated the effects of the
size of 10 soccer fields. Some giant holes are above situation. The shops sold baskets
filled with water that they look like colorful (anjat/ingen), winnowing baskets, and
lakes. Certainly, those holes are former baskets to place seeds, which were all made
mine pits. Some coal mining sites are still of colorful plastic replacing rattan. The
functioning as evidenced by the activities plastic baskets stood as silent witnesses to
of excavators and trucks carrying mining the disappearing rattan.
products. 03
The Heritage of Rural Technology of East Kalimantan’s Dayaks 01-04 (Rangga Purbaya)
243
01
02 03 04
05 06
01-05, 07, 08
(Rangga Purbaya)
06
(Steve Pillar)
07
From Tering to Tiong Ohang Meanwhile, during a half day trip on particularly ulin logs. We will still do
speedboat, we saw many wooden houses logging for one or two years more in our
Hunting for gold, logs and swallow with diesel-powered engines and absorbing company’s Forest Concession area,” she
nests tool and pillars for flushing, both in river explained.
bank and in the middle of Mahakam River.
Journeying by a speedboat from Datah Blang The inhabitants were taking out sand and Once we arrived at Muarakayan, the young
towards Long Bagun, we boarded the same filtering it for gold. woman alighted at a dock owned by the
boat with five young men aged between company she worked for. We saw big trucks
25 and 30 years, and a young woman. The The young woman who turned out passing by and loaded with logs on a large
young men looked muscular and their faces to come from Muara Teweh, Central area of open land that had piles of big-sized
seemed joyful. They came from Central Kalimantan, was an administration staff logs.
Kalimantan, which is a day journey by land at a logging company. She was on her way
to Tering. to Muarakayan. “I have just visited this
place twice following my older brother
We asked them about their destination. who is a director of a logging company
“We are visiting B just for roaming around,” based in Jakarta. We take all kinds of logs,
they answered. We had previously received
information that B has a gold mine and that
gold hunters flock to the area from all over.
The fact is that the price of gasoline in that
place is five times higher than that in Long
Bangun, while the price of a package of
instant noodle is 10 times higher. “We will
stay there for 3 months,” they added. “It’s
good enough. If we are lucky, each of us can
get 1 ounce of gold or even more. This is our
fifth trip.” They did not explain whether they
worked for a certain company or did the
mining by themselves.
08
01
Other passengers of the boat were residents in the city. Along the journey, we were Throughout the journey along Mahakam
of Long Apari and some swallow hunters. entertained by the crows of his rooster that River, we passed by some docks with
One of them was a trader of swallow nest uttered a laughter-like sound. He bought flushing towers and high piles of coal, a
from Pontianak who keeps an office in the rooster for several hundred rupiah from telltale sign that the docks were frequently
Samarinda, and he manages the swallow a Bugis trader who had brought the rooster visited by large coal barges - likely to be of
nest export to Hong Kong. The price of a directly from South Sulawesi. the same type as the ones that we had just
kilogram of nest was between six and eight encountered.
million rupiah. No wonder that swallow nest
traders often rob each other while they are Like in the trip to Sendawar, we had not
Coal Barge
on the way from caves in the middle of the passed by any primary forest. The sky looked
forest to Tiong Ohang. Oftentimes, swallow extremely bright and stretching as far as the
At one time, we were surprised to see that
nest hunters, who are mostly new comers, horizon. As if the forests have disappeared
three large ships in front of our speedboat
went missing or found dead in the forest. and the earth have been pocked with holes
lied at anchors in the middle of Mahakam
due to cruel logging and mining.
River. When we approached them, there
Residents of some villages around Tiong
were three other ships lining in that
Ohang mostly looked wealthy due to the
place. Those ships were coal barges. We
swallow nest hunting as they rented caves
immediately remembered the huge holes
in their farms. One of them was a passenger
somewhere in the interior that we had seen
of the same speedboat. He owned a house
along the way to Sendawar.
in Samarinda and sent his children to study
Having traversed through two dangerous Aside from taking us around the big
rapids, which are Shrimp Rapid and Long plantation, we were also introduced to many
Rapid, we finally saw a primary forest on from the surrounding areas; we were taken
the left and right banks of the Mahakam around the village of the plantation workers,
River. Various big trees that we suspected to and shown how to harvest, load, and unload
be a hundred years old were standing tall, the plants to the storage. We also visited the
yet we did not see any wild animals. Even production facility where they processed
so, in some places we spotted several log their harvests, and the city center of the
container trucks – a sign indicating that a island.
wood company was operating somewhere 03
In Datah Suling, a village official showed us demise of our forests, gone are the wealth to have disregard for various places in the
three thick documents of Environmental of our biodiversity and sources of valuable forest considered highly sacred by the
Impact Assessment (AMDAL) in regards with knowledge that were conceived through Dayaks. One time, a representative from a
a forestry concession (HPH) on thousands the experiences of the local communities company came complaining to him and the
of hectares of land. Included in the that have sustained the livelihood of many head of the Dayak Bahau tribe. Apparently,
concession are the locals’ fields and forestry generations from traditional use of the for three months, dozens of workers were
under customs territory. The official then forest. possessed, suffering from nightmares and
explained, the expansion of those thousands several other mystical experiences, which
of hectares was only an addition to another The documents were also equipped with interfered with their work, causing logging
hundred thousand hectares of forest areas several maps that clearly showed all areas activities to ground to a complete halt.
which have been included in the concession included in the HPH area. It can be seen that
that are currently – and will continuously be the targeted area for the next deforestation Calmly, the tribal chief asked, “In which
– chopped down. project included at least a majority of Long area exactly were the workers assigned?”
Apari and Long Pahangai sub-districts, up They pointed to one particular area inside
In other words, the opening of that new to the Indonesia-Malaysia border, without the forest to the absolute fury of the tribal
logging block, otherwise legally known as exception. It means residential areas, fields, chief. The appointed area was apparently a
HPH, is indeed a mere continuation of the and even forests under customs territory forbidden forest area as it is the location of
previous deforestation of primary forests. are included in the deforestation map. the graves of their ancestors, an area that
From the environmental justice point of they have sanctimoniously kept sacred for
view, as well as according to facts on the The local government was not merely hundreds of years.
field, the term of ‘forest opening’ - as largely standing idly by. One of the officials in
claimed by major companies using modern the Long Pahangai sub-district explained In the below passage, let us retell
equipment in many areas in Indonesia - is the local government’s attempts to limit the answer of the tribal chief to the
a masked substitute term for deforestation. deforestation in the area which grew at an company. This passage was told not as
To obtain a keener understanding on unstoppable rate. In his eyes, deforestation an exaggeration, but to provide a mere
this, take a look at the data from Forestry is not only a destruction to the whole illustration on how sometimes business
Ministry that showed that deforestation environmental structure and indigenous interests may conflict with spiritual
in Indonesia in the period of 2006-2009 forests, but also an end to the local social traditions that have been kept for centuries
affected up to 1.17 hectares annually - structure and culture. The efforts of the by a community. This tradition has taught
roughly the size of three soccer fields - per local government have somehow put a them not only to respect the forest as a
minute. brake on deforestation in the area. However, source of life, medicine, and economy, but
he added, primary forests in the area are mainly because the forest is also a crucial
Whether deforestation is done for the reduced by half. existence in the cosmological harmony that
interest of trade, or for monoculture they hold dear to their hearts.
plantations, the price to be paid is not much An official from Long Pahangai sub-district
different, which is the collapse of primary also gave an illustration how managers “In our customs,” the tribal chief went on
forests in the tropical area. Along with the representing the mining companies seemed to say, “None of our tribe’s members would
RP
The Heritage of Rural Technology of East Kalimantan’s Dayaks
Screams Throughout Mahakam Other Stories behind the Research 249
02
even have the audacity to touch a tip of a of hat) in a designated amount. It was by
leaf or cut a branch within the forbidden a lovely stroke of luck that we were there
forest, let alone bringing it home, unless to witness the agreement signing and fine
it is for ceremonial purposes. Even then, settlement held at a Long Tuyoq lamin.
it should be done directly in the area. You
were not only picking a leaf or cutting a Even though the two parties had arrived
branch; you were cutting down all the trees at an agreement and fine settlement, the
and carrying them out of the territory. company declined to fulfill the other two
tradition’s charges. The first charge was a
To us, this is a sacrilegious act of defiance. prohibition that would keep offenders from
The strange occurrences befalling the cutting down trees inside the 7,000-hectare
workers are of your own consequences. custom forest. The second charge was a
restriction that prohibited logging activities
In our beliefs, what the workers experienced from being carried out throughout Long
was actually a form of retribution that will Pahangai sub-district, considering that the
occur from time to time, that will span company has gained massive profits from
as long as the ages of the fallen trees. We the 25 years of deforestation in the area.
do not have the powers needed to free Even more, the stems of all the trees within
the workers from this punishment, unless the forbidden forest have been removed.
03
the rules are adhered to, by paying a fine
for ceremonial purposes – held to ask for
forgiveness for what you have committed.” Firmly, the tribal chief declared his stance:
Writers’ note: Later in the process. the writers were
given an opportunity to raise this matter before an
The said customary fine is not to be paid “The Great Forest is our life. We will defend audience of one of the special assistants of Climate
Change and Environmental Affairs of the President of
in the form of money, but instead in a form it with our lives.”
the Republic of Indonesia, in the hope that the issue
of sabres, urns, plates, and seraung (a type
would be brought to the attention of the President.
The decision behind this formal disclosure was based
on two considerations. First, we realized the high,
palpable tension affecting peace in the area, and
second, how deforestation in the remaining primary
01-03 (Rangga Purbaya)
forests in Borneo has reached a critical stage. May 2011
saw the issuance of Presidential Decree No. 10/2011
on the Suspension of New Permits in Primary Forests
and Peatlands containing presidential instructions
affecting all governors and regents/mayors
throughout Indonesia.
01
(Rangga Purbaya)
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Yogyakarta: LKiS. Transformasi. Jakarta: Grasindo.
Nieuwenhuis, Anton W. 1994. Di Pedalaman Wisetyo, Toto. 2007. “Ketika Tradisi Interview, Cisilia Telan, (71 years), former
Borneo: Perjalanan dari Pontianak ke Melawan Zaman”. National Geographic midwife, Long Hubung, March 7, 2011.
Samarinda 1894, Jakarta: PT. Gramedia Indonesia, May edition. Interview, Revius Mering,(50 years), Civil
Pustaka Utama.
Servant and herbalist, Datah Bilang,
Nikolaus, et all. 2007.
March 7, 2011.
Interview, Subdistrict Head of Long Rangga Purbaya, Pages: Yayak Yatmaka, Pages:
Pahangai, (50 years), Long Pahangai 9, 18, 20, 22, 23, 24, 25, 26, 28, 30, 31, 32, 33, 64, 66, 67, 68, 69, 70, 71, 73, 74, 97, 98, 99, 100,
subdistrict, March 10, 2011. 34, 35, 36, 37, 39, 42, 44, 45, 46, 47, 48, 49, 50, 101, 106, 110, 119, 131, 140, 141, 143, 145, 150, 152,
Interview, Y. Ngau A, (69 years), former 54, 55, 56, 57, 58, 59, 60, 62, 63, 64, 65, 69, 153, 165, 171, 172,
Traditional Elder of Long Pahangai and 71, 72, 73, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84,
Raiders member, March 11, 2011. 85, 86, 88, 89, 90, 91, 92, 83, 94, 95, 96, 102,
Interview, mandau plater (65 years), Long 103, 105, 107, 108, 109, 110, 111, 112, 113, 114, 115, KPA, Pages:
Gelat, March 12, 2011. 116, 118, 119, 120, 122, 123, 124, 125, 126, 127, 138, 186, 187, 188, 193, 198, 199, 200, 201, 202,
Interview, Belawing Belareq (65 years), 128, 132, 134, 135, 136, 139, 142, 143, 144, 146, 203, 206, 208, 209, 210, 212, 214, 223, 224,
Traditional Elder of Dayak Besar Bahau 147, 149, 150, 151, 154, 155, 156, 157, 158, 160, 225,
Kaltim, Long Tuyoq, March 13, 2011. 161, 162, 163, 164, 165, 166, 167, 168, 169, 170,
Interview, Lusang Aran (60 years) 171, 172, 173, 174, 175, 178, 180, 182, 183, 184, 185,
Traditional Elder of Kampung Long Isun, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, Eddie B Handono, Page: 158
March 15, 2011. 196, 197, 198, 199, 204, 207, 211, 213, 215, 217,
Interview, Kuleh (60 years) a teacher in Long 218, 220, 221, 222, 226, 227, 228, 229, 237, 238,
Isun, 15 Maret 2011. 240, 241, 242, 243, 244, 245, 246, 247, 249, 250, Susi Abdurahman, Pages : 159, 221
Interview, Traditional Elder of Long Pakaq 251,
(70 years), March 16, 2011.
Interview, Leonardus Janun, (55 years),
hunter, Dayak Aoheng/Penihing, Tiong Buu, Steve Pillar, Pages:
March 15, 2011. 25, 52, 55, 61, 81, 102, 103, 111, 117, 121, 124, 130,
Interview, Devung Anyang (wife of the late 131, 135, 136, 137, 139, 148, 149, 155, 175, 176, 177,
Irang Napap), (50 years), Tiong Ohang, 179, 230, 231, 232, 233, 234, 235, 244,
March 15, 2011.
Interview, Francisus Riu, (30 years), Civil
Servant, Tiong Ohang, March 15, 2011.
Interview, Asan, (60 years), blowgun maker,
Tiong Ohang, March 16, 2011.
Interview, A. Kaya, (67 years), Tiong Ohang,
March 16, 2011.
Interview, Pahang, (60 years), Elder in
Kampung Naha Buan, March 16, 2011.