Iban’s Myth and History: Migration from Kapuas River Part 1

BEJIE NANGGA HARI

In these very early times, because of the presence of spirits all around them, settlers in Borneo frequently discussed the nature and dwelling place of the gods and spirits, to find the best way to worship and pay respect to them. The Muslim missionaries had already started to arrive to trade and spread their Islamic teachings to this part of the country. They had already established their foothold in the islands of Sumatra and Java and gradually weakened the Hindu Majapahit Empire. 

It was at about this time, at a place called Ketapang in Northwest Kalimantan, there lived a very famous Iban ancestor named Bejie. The Muslim missionaries had frequently spoken of the almighty god named Allah whose abode is high in the sky.  The people began to believe that this god is living above all other deities of this world. On hearing this, Bejie thought of an idea to visit the almighty Allah in the sky to ask god personally about the best way for his people to worship and pay respect to god. He called for a large meeting of his people to discuss the construction of a stairway, on the tallest enchepong tree in the country, to reach heaven. They all agreed to his proposal hoping that they could reach god’s house in heaven.

The ladder was constructed from ironwood (belian) trunk. The base of the ladder was planted at the base of the enchepong tree branches to reach the next branch. Eventually, after some years, the top of the ladder stood above the cloud. As Bejie and his men, all dressed up to visit almighty Allah in the sky, made a final climb to heaven. As they proceed up the ladder, the enchepong tree unfortunately gave way due to the sheer weight of the ironwood ladder. Its root had been rotten and eaten away by termites throughout the construction period. As the ladder collapsed, Bejie and his followers fell headlong to the earth. The ladders landed on various rivers throughout the west-central Borneo. Any ironwood trunk which may be found inside many rivers, are known as “Tangga Bejie”, and it is a taboo to use it to construct any part of the longhouse as it would bring bad omen to the house owner.

Before the construction of the ladder, Bejie had assigned his brother named Bada to lead his people. Bejie had also begot a son named Nisi whose praised name was “Bunga besi enda semaia makai tulang”. Nisi begot a son named Antu Berembayan Bulu Niti Berang who was the father of Telichu, Telichai and Ragam. Ragam was the mother of Manang Jarai (or Manang Tuai – the first Iban shaman).

After the death of Bejie, their people moved to Kayung. There were other Iban along the coast at the time, especially at Trusan Tanjong Bakong and in general around the mouth of Kapuas River. After Bejie’s descendant had settled there for quite sometime, Arab traders arrived in large sailing ship from Jeddah. They do barter trade with the Ibans exchanging clothes and spices for rice and jungle products. This was the first time the Iban had ever seen woven clothes. Before then, they had only lion clothes and skirts made from barks of trees.

As more Arab traders and Muslim missionary came to trade with the Ibans, many Ibans were converted to this new faith. Soon, divisions began to appear among the Iban leaders between those who adopted the Muslim faith and those who still followed traditional beliefs. Those who chose to follow traditional ways of life began to separate themselves and moved up river in large number. Those who were prepared to accept Islamic teachings, stayed at Kayung. They began to call themselves the Malay of Pontianak, Sampit, Kayung, Sukadana and Sambas. In time, they began to marry new Malays who had come to trade in Kalimantan, especially the traders from Minangkabau in Sumatra.

Due to the tolerances of the Iban people, no reported incidents were recorded in their songs with regards to this manner of separation or with Muslims in particular. This tolerance has been the major factor that contributes to the prosperity and harmony of the Iban people living together with other people of different races and religions to this present day. Infact, the Ibans thrive well under this circumstance because they are hardworking people, a tribute found in the pioneering spirits of their ancestors. Only those who were crazy for power and wealth brought major conflict to this country, not the tolerant and resilient Ibans.

The Ibans then moved further up the Kayung until they reached a place called Ulu Landak. After settling there for sometimes, some of them migrated up the Melawi River. After settling along the banks of Melawi River for three generations, their leaders, Raja Ningkan, Sagan-Agan, Bedali and Jugah called for a large meeting to discuss further migrations. They agreed to migrate and separate from their relatives, and they built many large boats with the help of those who wished to remain behind. It is also to be noted that all the material wealth or properties that the Iban people value today is the same as that which was valued by the people of Malawi in the past, especially the old Chinese jars and brasswares.

From Melawi, they separated and moved to the Sintang River where the passed a large areas of farmland. They looked for the owner of the farmland and were told that the farmland owner had moved to Pontianak and that they could farm there that year only as the informer could not guarantee that the owner would not return to reclaim the land. They started to plant padi that year and had a bountiful harvest. After the harvest, they left the area to live at the mouth of Sintang River for one year.

From Nanga Sintang, the Iban went up the Kapuas where they meet other people. They found that not many people had settled along the right bank of the Kapuas River, as majority of them preferred to live along the more fertile land of the left bank. From the main Kapuas River, they went up the Sakayam tributary. From the mouth of this river, all lands on both banks are owned by the Mualang Dayaks. It took them two full days to reach the first Mualang Dayak Longhouse from its mouth. They stayed only a few nights in the Mualang Dayak Longhouse.

In their conversation with the Mualangs, Jugah and Bedali told the Mualangs the story of their movements since they left the Kayung settlement. They told the Mualangs that they had separated from their relatives who had been converted to Muslims by the Arab missionaries to avoid conflict and religious persecution. They told them that they had lived in the Melawi and had migrated down the Sintang River to look for new lands in which to settle. They asked the Mualangs whether they might give them land to live on. The Mualangs told them that although there was still a lot of virgin forest on both banks of the Sakayam, as the Iban had seen, all the land belongs along both banks had been claimed by them from its mouth up to the settlement they had reached.

The Mualang further told the Iban that all the lands above their settlement belonged to the Chengkang Dayaks, and then further up to Balai Kerangan, the land belonged to the Sebaru Dayaks. All land beyond that belonged to the Remun Dayaks.

The Iban told the Mualang that they did not want to migrate further and wished to settle alongside the Mualang there. The Mualang agree only if the Iban agreed to live in the same longhouse with them. The Iban finally agreed to live in the same longhouse with the Mualang. They lived many years with them, and a great number of them intermarried, becoming Mualang.

After the Iban had greatly multiplied; they separated from the Mualang and moved to the Sanggau River. Here they lived much closed to the Bugau Dayaks. After some years of staying there, the moved to Semitau under their chiefs, Raja Ningkan, Jenua, Jugah, Rawing, Jimbun, Sagan-Agan and Jengkuan. All these chiefs were brave men. Due to their bravery and aggressiveness, all other Dayaks were afraid of them.

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Iban’s Custom and Cultures: The Origin of Adat Nguai

Previously, I’ve posted the post about ‘Nguai’ in Iban. So I thought of, its about time to translate them into English – And add up a little info that I missed in the sister post. – Where did Nguai tradition came from?

          In the ancient days, the Ibans were very particular about their daughters and sons going to marry. This was because ‘nguai’ was a very important issue in the social and economic system of the Iban people.– In the modern day of Iban, though the ‘Nguai’ system seems not so significant anymore, but its a tradition that will take place during the wedding ceremony. And mostly, people nowaday will choose ‘Tengah Hari’, means not ‘Nguai’ to anybody.

Basically, there are 2 adat exists in the ‘Tikah Iban’
1. Ambi Indu – (Take the women – The women will ‘Nguai’ to her husband.
2. Anjung Lelaki – (Send the man – The man will ‘Nguai’ to his wife.

Some you may wonder, what is this ‘Nguai’ anyway? 

          Nguai is a practice to decide whether the woman should stay with her own family (Not Nguai to her husband) or not (Nguai to her husband) after the marriage, and VICE VERSA. 

          Should an Iban family has only a daughter, her intended husband and his family should agree to let him live with the girl’s family. His social status would then be of a son-in-law who becomes a part of the family – physically, socially and economically. If his family did not agree with the terms and conditions, the mariage will not take place and the girl’s family will have to find another suitor. However, if the man is the only son in the family, then his family sets the rule. The marriage would not take place if the girl’s family did not agree with his rules. 

So, where did this practice came from?

          There is a folktale pertaining to the tradition which has passed down in Ulu Skrang. 

          Lemiah, a fair Iban maiden, came from a good family who owned a lot of jars, padi fields, silver ornaments and brassware. They were well-known for their generousity. She was an only child and it brought a great deal of sadness to the family as they had to be on a look out for a son-in-law who could stay with them. From a very early age, Lemiah demonstrated her intelligence and friendliness. She had made friends with all the children in the long house, particularly, a good boy named Assan who had a little limp. All the children helped in the padi fields belonging to their own family. Both Lemiah and Assan were the best little workers in the padi fields and everyone admired them for their speed and diligence. 

          Soon, it was time for Lemiah’s parents to decide with whom Lemiah should be married to. A young man from another long house was selected and the family and kinfolks were over the moon. There could not have been a better choice. Lemiah, however, was disappointed that Assan was not the chosen one. Her famiy thought Assan was not suitable for her. Worst of all, he could not leave his house to live with her family as he too was the only child.

          Assan was sad when he heard that Lemiah was to marry someone else and went into the jungle to hunt. After many days of travelling, he was weakened by his sorrow. However, his guardian spirit came to his aid in the form of a hornbill. The hornbill understood his good intentions and deep love for Lemiah. So he told Assan to ask Lemiah to follow him to the waterfall next to the long house on the next full moon before she was to be married. Assan was not sure what would be the outcome, but he believed in his guardian spirit and did as he was told. On the night of the full moon, Lemiah left the long house only too willingly to follow Assan. 

However, just as they reached the waterfall, the gongs in the long house were sounded and the villagers came afterthem. They had broken the customs and Lemiah had broken her marriage vows. The anger of the families permeated the whole forest and caused the leaves to tremble. The sound of the gongs echoued through the hills. Lemiah and Assan were trapped as they could not cross the waterfall. At last, they jumped into the water. The villagers were shocked by this desperate act and returned home empty handed. Lemiah’s parents were heartbroken for they had lost their only child. Assan’s family too was saddened and they took the blame for causing this shame. 

          They had to pay their fines and also had to move out from the long house. Such was the punishment dealt out by the headman.

Adat of Birth

For the Iban, a child’s introduction into ritual life is graduated. Thus ‘Ngetup Garam’ signals the first enlargement of its relational field beyond the bilik. – Anang ngelaban sida ke tuai, sida dulu Ngetup Garam.

          Through ‘Ngetup Garam’ the infant is removed for the first time from the confines of the bilik apartment and is introduced to the basic temporal dimensions of the Iban visible world, to daylight and the orbiting sun, and, at the same time, its presence is made known to the gods into whose care it is placed.

          The principal gods invoked are those responsible for the main constituents of its newly created person: namely, its visible body and its unseen soul. Finally, the journey from the bilik to the tanju’ and back to the bilik is seen by the Iban as a movement between areas of minimal and maximal spiritual danger, and back again, within the longhouse.

          The main rites of birth conclude with the infant’s ritual first bath (Meri Anak Mandi) at the longhouse bathing place. Ritual bathing gives recognition to the child’s social persona within the community, while similarly locating it ritually in a beneficent relation with the spiritual forces believed to be present beyond its threshold. The rite opens at dawn with the preparation of three sets of offerings on the family’s section of the longhouse gallery. When prepared, one set of offerings is carried into the bilik apartment. 

          There it is presented to the family’s guardian spirits (Tua). The other two are carried to the river side where, as part of the bathing ritual, one is presented to the spirits of the water (Antu Ai), the other to the spirits of the forest (Antu Babas).

          As soon as these preparations are completed, the bathing party assembles on the gallery and is formed into a procession. After making a complete circuit of the gallery, its pathway strewn with popped rice, the procession, bearing the child, descends the entry ladder and proceeds in file to the river bathing place accompanied by the music of drums and gongs. At the ‘Penai’ the offerings to the water spirits are cast into the river. The chief ritual officiant then wades into the water. Standing in the river, he pronounces a complex invocation (Sampi) in which he calls on the spirits of the water to form a parallel, unseen procession in the realms beyond the longhouse threshold.

          The spirits are described in his invocation as arriving at the penai’ from both upriver and downriver, from the river’s headwaters, its many branching streams, and from its mouth at the sea. Like human beings, the spirits, although unseen, inhabit ‘this world’ (Dunya tu). The invocation is characteristically structured as a dialogue in which the officiant becomes a number of different characters, both seen and unseen. 

          At first he self-reflexively describes the purpose of the rites and the intent of his own actions. Then, as they assemble, he assumes the identity of the spirits. These include the spirits of turtles, crocodiles and river fish. The spirits, through this dialogue, announce their arrival in processional order. Speaking through the officiant, they describe the magical blessings and charms they have brought to distribute among the bathing party and declare their intention to look after the infant, preserving it particularly from drowning. The guardianship of the river spirits, established at first bathing, is believed to continue throughout an individual’s lifetime. 

          In the poem of lamentation following death, the souls of the dead leave the familiar world of the longhouse by way of its bathing place, travel by river to the Otherworld (Sebayan) and pass the homes of their former spirit-guardians. As they come to each of these homes in turn, they release the spirits from guardianship and bid them farewell. Later, in rituals that involve the souls return from the Otherworld (Sebayan), the souls again pass these homes just before they reach the ‘Penai’ of the living. The spatial imagery thus locates the river spirits within the living world but beyond the boundaries of human society, its outer limits defined in this ritual construction by the ‘Penai’.

          As the infant is bathed, a chicken is sacrificed and its blood is allowed to flow into the river. The final set of offerings is then presented to the spirits of the forest. If the infant is male, these are hung from a spear (Sangkuh), if female, they are hung from a shed-stick (Leletan). Why spears and shed-stick? Spears (Sangkuh) and shed-sticks (Leletan) symbolizing the pre-eminent gender roles of men and women: warfare (Ngayau) for men and weaving (Nenun Pua Kumbu) for women.

          As these offerings are being set out the procession reassembles and, bearing the infant, returns to the longhouse gallery. Here the mother and infant undergo a secondary bathing rite called ‘Betata’, literally ‘to drench’ or ‘sprinkle with water’. The mother and child are seated together on a gong (Tawak), covered by a ritual ‘Pua Kumbu’ cloth, at their family’s section of the upper gallery (ruai atas). Here they are individually touched with water by other longhouse members and the family’s guests from neighbouring communities. ‘Betata’ thus dramatizes the end of the mother’s and child’s confinement and their ritual reintegration into the community.

          In the series of rites that follows birth, beginning with ‘Bekindu’ and ending with ‘Betata’ each rite makes use of a different socially demarcated area of the longhouse and its surroundings. As a result, the series as a whole is constituted as an ordered movement through the longhouse community at large. 

          This movement ritually effects the progressive engagement of the newborn infant in an expanding series of social and ritual relationships — moving outward from the bilik to the longhouse and beyond to the larger river system that encompasses them both — and from confinement within the spiritually secure bilik apartment to location within an all-embracing, but increasingly dangerous cosmological order. 

          Spiritual danger is spatialized and through the ritual organization of the longhouse, this danger is progressively confronted as the infant journeys through the community, becoming in the end a source of efficacy and spiritual protection. Finally, these journeys are always, like the internal ordering of the longhouse itself, bidirectional, returning to the source from which they began. Thus they move from inside to outside the longhouse, to its veranda and river bathing place, then back inside again, first to the bilik, then to the communal gallery; hence, not upriver and downriver but along its opposite, life-symbolizing east–west coordinates.

Selamat Pulai Bujang Berani

Saritu pungka laki berasai nyamai di lempuang tangkai ati,
sepengudah pegi ngetan ka nengeri,
saritu pulai ka menua diri,
begulai ngau sida ambai peruji ati ka udah duluk ngejang pegi.

Naka pengaga di lempuang kandang dada, 
keno melanyi anak sendia,
laban saritu pulai ka menua amai,
sepengudah lama ngejang,
ngetan ka menua kitai.

Iban nyentuk bebadi nyawa laya sulai,
badu meh sida tusah ati, 
laban ka saritu sida anak ayam bujang gangam kitai,
deka begulai enggu sida ka udah rimpi laya padam,
ka udah dulu pulai ka sebayan…

Selamat Pulai Bujang Berani…

Dikarang: Philip Johnny (Rengayung Miri)

Iban – Ukai Lanun, tang Pengayau. (Iban – Not Pirates, but a Head Hunter)

Pengawa aki kitai bansa kelia ke ngayau mulau lalu ngulihka pala munsuh semina nyadi ka buah kenang buah randau bala kitai nembiak rebak baru diatu. Kitai temegah ka diri peturun raja berani – tang, naka ni penemu kitai entang pengawa ka dikumbai orang ngayau? Nama kebuah Iban kelia ngayau? Nama kebuah bala Rajah (Brooke) ngelar kitai Dayak Laut (Sea Dayak), lalu lebih agi ngumbai kitai Iban kelia – Lanun.

Bala kitai Iban kelia ngayau laban ketegal ka deka begiga ka dengah enda patut amat dikumbai James Brooke perumpak tasik (pirates/lanun) rambau maia nya suba.

Pengawa ke bepumpung ka pala munsuh nya siti isu ke balat amat sensitif lalu jarang bendar dikenang nembiak rebak baru diatu. Taja pia, nadai kebuah kitai nyeliah kediri ari ke bekenang ke pekara ke semina tinggal kenang nyadi sejarah sereta legasi aki ini kitai dulu menya.

Kebuah pia, taja pan kitai Iban agi temegah ati ngembuan tusuk enggau tampun (jaku kelaung kena nyebut pala munsuh ke udah disalai atas pedilang) pala nya mina nyadi ka tanda penuduk aki ini kitai kelia ke udah bulih dengah, tau kayau tauka tau serang.nyadi ke lambang tauka ke tanda kitai tu meh purih turun raja berani.

Taja pan antu pala nya agi mayuh digantung ke sebelah ruai rumah panjai kitai (bisi sekeda disimpan ba atas sadau, lalu dipantaika semina maya pengerami), mayuh macam bengkah ga bala jerita bisi ditusui bala sida ke tuai, tang agi mayuh mega kitai bansa empu sereta enggau raban bansa bukai bedau tentu nemu nama kebuah aki ini kitai kelia gagit matak kayau enggau serang, lalu ngejungka iya nyadi siti adat asal ke balat dikemeranka bansa kitai iban rambau maya nya kelia.

Sagam ati aku, enda kelalu jauh enti aku madah ke kitai rebak kediatu endang mayuh deka nemu enggau silik serta dalam ke agi nama kebuah aki ini kitai kelia balat bendar gagit deka ngayau, ngiga dengah mumpung pala munsuh.

Nyadi pala tu besai bendar guna ia, ka mayuh bengkah pengawa enggau pengerami asal kitai bansa iban. Enti bala diri sebilik bisi mati tauka lesi bebadi ninggal ka diri sebilik, mina pala ke baru diketas ulih kena muai ulit, nyadi nyak adat lama kitai menya. Kemaia ari tu kitai nadai belandik ke adat baka nya agi. Nyadi lebuh maya ke ngulit, semua utai enda mujur dipejalaika kitai Antu pala nya mega ulih diguna kena ngenselan rumah panjai ke ngulit nya. Mayuh agi pala, manah agi ga taun umai, bulih agi ga padi.

“Antu pala nya mega enti nitih ke pengarap lama kitai iban,ulih dikena kitai nyaga rumah panjai nya ari semua utai jai. Lalu lebuh maya bisi gawai tauka pengerami, bala sida ke indu deka bebaika antu pala nengah ruai enggau tempuan laban ngayanka pemerani apai enggai menyadi lelaki sida. Rambau maya nya kelia, sigi enda dipalik sida ke dara enti bala bujang nya nadai dengah bedau kala mumpung pala munsuh.

Atur ngemeranka pengawa ngayau sereta bepumpung pala munsuh, siti ari adat asal kitai Iban kelia ke balat kena sebut sereta nyadi siti pekara dipebasa lalu ngemesaika bansa Iban rambau nya, nya siti pekara ke nentuka pemerani sereta penuduk bala lelaki rambau nya.

Bala lelaki ke udah bulih dengah dalam kayau senang ngiga indu ka bini. Kelimpah ari pengeran enggau pengering ati bala Iban deka bepantap ngelaban munsuh, antu pala nya mega tau ngenataika kuasa enggau lebih agi pemerani ngagai orang ke bulih iya.

Bala kitai Iban rambau mayanya kelia mega bepengarap ke antu pala nya tau mega mai pengering ati, ati takut tau nyadi berani,ngering ke tulang enggau semengat kitai, pemanah ulah enggau pengaya pengeraja ngagai rayat sekayu rumah panjai ke nyimpan antu pala nya. nyadi kitai bansa dunya ke moden kediatu jauh udah ninggal ke pengarap nya. rambau kitai kemaya ari diatu bebaika degree, setipikit, kerita besai enggau rengka pengaya bukai, lelaki dulu kelia mai pulai kerumah panjai diri empu utai ulih sida dalam kayau enggau serang – antu pala, kena ngiyas rumah panjai sida lalu nyadi ka batang pengaga sereta pengangkun enggau pengandal ati bujang kelia ti begelar raja berani.

Tang anang salah runding, bala aki ini kitai kelia, nadai ngepunka pengawa bekayau enggau bepumpung ke pala ari tegal pengerindu enggau peneka ati sida, tauka tegal sida enggai nadai tropi dibai pulai kerumah ari pejalai matau menua tauka pegi.

Kebuah pengawa nya dikemeranka maya nya suba, laban menua nadai adat ke menyana, nadai perintah megai sereta ngempung menua. Nya alai tegal nya, semua raban bansa bebunuh ke pangan diri.

Utai ke bakanya sigi teleba nyadi ba sebarang alai menua nadai perintah megai, nadai perintah ngempung.dini-dini endur ba menoa kitai enggau menoa urang bukai,utai tu sigi enda ulih diseliah ke rambau maya nya suba.

Chunto utai tu bisi nyadi mega ba bala bansa Arab Jahiliah (Rambau Dark Ages) sebedau penatai pengarap Islam ngagai menoa Timur Tengah sereta mayanya mega menoa China agi balat belaya berebutka kuasa enggau pangan diri, nya rambau maya Confucius sereta sepengudah Confucius tauka Kong Fu Tze.

Nyadi bansa kitai Iban laban ada ngemai darah berani, enda ulih ngetan ati enggau darah mangah, nyaga sereta nerabai diri empu ari kena kayau raban bansa bukai. Nya kebuah kitai iban udu ngayau mulau.

Pengawa ngayau mulau kitai iban tu kelia, bepun ari kitai Iban balat selalu dialahka siti raban bansa di Borneo ditu dikumbai urang Kantu. Beduduk ari ke selalu kena serang sereta dikayau Kantu, bala Iban kelia belajar nyaga bansa diri lalu kejung ke kitai iban mujur ngalahka menua Kantu, sereta enggau munsuh bukai ke bisi ngempang jalai bansa kitai iban rambau maya nya kelia.

Laban ke belajar ari pengasar munsuh, iya nya bansa Kantu, rambau maya nya mega, bala kitai Iban ukai semina munuh munsuh, tang mega ngetas pala munsuh iya nya dipumpung lalu ngemai pala nya pulai, lalu disalai pala nya enggai ka buot. Pala ke udah diketas ari tubuh lalu disalai nya dikumbai antu pala, lalu nyadi ka batang pengandal sereta pengangkun ati bala bujang – enggau sida ke dara.

Antu pala nya mega dikena aki ini kitai kelia ngelensan semengat bala kitai Iban ke udah dambi munsuh pala, lalu ka pengering semengat bala manuk sabung kitai Iban ke udah rebah alah laban munsuh, sereta ka peransang bala sida manuk sabung ke agi idup, sereta agi enggau ngayau. Ngicha ke ati sida enda mudah takut, nangi, rawan ke munsuh. AGI IDUP AGI NGELABAN…

Sebedau penatai Rajah Brooke kelia, bala Iban sigi udah berengkah ngemeranka pengawa ngayau lalu bambika pala munsuh laban lebuh ti keterubah iya kitai iban baru datai melunggang ari menua Kapuas ngagai menua Sarawak kitai iban enda diterima bala bansa bukai ke udah nguan menua ditu,ngambi ke banding baka ba Batang Ai. Bansa ke bemunsuh enggau kitai Iban maya baru datai di Sarawak nya tebal agi baka bansa Ukit, Seru, Beketan (tauka Bukitan) enggau bansa bukai ke mayuh udah punas.

Ketegal ke baru deka berimba mungkal menua, mayuh bala kitai Iban mega parai ketegal besatup enggau munsuh rambau maya nya kelia.

Uji kitai berati ke cherita Beti bensumbar Brauh Ngumbang enggau indu penama Remampak kena kitai manding ke kitai d’alahka Bukitan. Nyadi Remampak tu balat bendar ngulitka apai iya ke udah dibunuh Bukitan.

Nya alai laban meda pemerinsa indu dara nya ngulit, Beti lalu malas pemati apai Remampak lalu mumpung pala bansa Bukitan ke udah munuh apai indu nya. Bukitan ke dipumpung iya pala nya mega ketuai bansa Bukitan.

Nya alai tu ngayanka pengawa bala kitai Iban kelia enda seneka ati bepumpung ngayau mulau bala munsuh, tang beduduk ari tegal ke menyana enggau meruan, lalu enda mungkal orang sengapa.

Penemu enggau ulah kitai iban nya meh ke udah ngemunka bala kitai Iban mansang berani lalu ngejung ke iya diketakutka bansa bukai rambau maya nya kelia. Laban enda ulih terus ngidupka diri, nyengkaum mungkal menua baru alai bumai betupi, atur bekayau enggau bemunsuh nya terus dikemeranka laban antu pala nya besai guna dalam dunya pengarap lama, kelebih kena ngading bala sida Keling enggau raban iya enggau dunya sosio-politik rambau nya.

Ngambi ke banding kitai dalam jaku bukai, pengawa begiga ke pala tu udah nyadi sebagi ari jalai pengidup sereta adat asal kitai Iban rambau maya nya kelia, dalam scenario dunya anarki nadai beperintah alai mensia bepangai minta gempung “munuh enggaika kena bunuh”. Darah sigi dibalas enggau darah.

Laban ketegal kitai bansa Iban ke enggai alah laban bansa bukai rambau maya nya kelia, sida lebih pragmatik ari bansa bukai, reti nya nyau ngujung ke kitai iban nyerang dulu, sebedau kitai iban diserang maya enda sedia, tauka munuh sebedau dibunuh enda ngadang, iya nya siti jalai idup survival ke dipelajar sida jauh dulu ari bansa bukai.

Sir James Brooke ke datai keterubah iya ba tanah Sarawak kena 15 Ogos taun 1839, datai ba maya menua tu kelia agi balat bendar kacau serta siga.

Lebuh iya mula nyadi Rajah keterubah menua Sarawak dalam taun 1841, Brooke orang keterubah ngumbai bala kitai Iban ke ngelaban perintah tu perumpak tasik (‘pirates’) tauka dalam jaku Melayu lanun, iya nya orang ke ngalahka kapal tegal deka ngambi perapasan.

Taja pan perintah Belanda ke merintah menua Sambas ba Kalimantan Borneo enggau Sultan Brunei maya nya enda kala ngumbai bala Iban tu perumpak tasik, Brooke ngena jaku nya laban iya bisi utai deka diulih ke iya empu ti ngenatai ke penguntung ngagai ia empu rambau maya nya kelia.

Nya alai lebuh penulis bup ari menua tasik baka Pringle, Runciman enggau bala orang bukai ke nulis pasal “Battle of Beting Maru” dalam taun 1849, sida ngumbai bala raban kayau Iban betuaika Linggir ‘Mali Lebu’ nya perumpak tasik, laban bepanggai ba pemadah enggau rikot ari perintah Brooke maya nya.

Nyadi cherita ari sepiak bala sida Linggir maya nya enda kala ditemu mensia mayuh tauka pemacha laban nadai kala ditusui.

Kati amat ka enda bala Iban maya nya nyadi perumpak tasik munyi ku Brooke? Ba penemu enggau runding aku,ko aku, nadai kitai Iban nyadi perumpak tasik, nadai kala. Kitai Iban maya nya mina gauk deka ngayau aja, mumpung pala tang ukai deka ngerampas perapasan nyadi perumpak ba tasik.

Endang sigi amat bisi bala kitai Iban ari menua Saribas ngiga munsuh ngena perau kayau nebing tasik, kekadang bekayuh ngeluie Beting Maru, lalu bisi nguji nebing tasik ngagai selatan Borneo, ngagai Sambas. Tang sida nya ukai deka nerumpak; sida semina begiga ke pala munsuh kedengah sida iya.

Sejarah mega nyukung penemu pasal perau kitai Iban kelia ke enda ulih kena nerumpak sereta enda taan dikena nyadi perumpak tasik.

Rambau maya nya,kitai iban sigi nemu perau kayau kitai nadai banding enggau perau sereta kapal dikena bala lanun tauka perumpak tasik ke bendar baka sida bansa Sulu, Illanun, Natunan enggau bansa perumpak bukai.

Ka tambah nya mega bala kitai Iban enda teleba ba tasik lalu sigi ukai orang diau ba tasik – enda aku nemu kebuah Brooke tau ngangau magi ngelak kitai iban ngena nama Sea Dayak (Dayak Tasik) –pendiau pengidup kitai iban sigi ari kelia menya nyentuk ke saritu sigi enda besangkut paut enggau tasik, laban sigi teleba ba menua ulu, ba dalam babas tauka ba batang ai numbas iya pemesai.

Nya alai sekeda perau kayau bala sida ketuai kitai iban ke enda kala lebu enti ngayau mulau ke abis pechah sereta karam laban sengayuh kapal H.E.I.C.S. Nemesis ba Beting Maru,perau kayau nya sigi ukai digaga kena pengawa nerumpak ba tasik. Perau nya mega enda chukup pemesai mai raban perang sereta kayau besai Iban, lalu tentu nadai alai ngengkah perapasan enti sema sida nerumpak ngambi perapasan.

Naka ke ditemu ba menua Saribas, Krian tauka Batang Rajang enggau ai bukai, nadai kitai Iban bisi madah sereta ngayanka perapasan ulih nerumpak ba tasik. Mina utai ke bisi dipeda ba sebalah rumah panjai kitai Iban nya rengka beli magang, baka sida bedil, setawak enggau utai bukai.

Kebuah pia, laban aki ini kitai ukai perumpak tasik. Sida mina gauk deka ngayau lalu mai pala munsuh pulai. Antu pala ke udah disalai nya aja meh perapasan ke bisi digantung kitai Iban ka pengingat orang tuai kelia sereta kena ngingatka kitai pasal adat asal sida kelia, ke udah dibuai ketisi dilengka ke kitai rambau dunya moden diatu. Kebuah pia, laban sida ukai penyamun tasik ngiga perapasan tang orang gila kayau ngiga pala munsuh.

Tang enti nitih sekeda bup, Brooke enda kala ngumbai bala Iban Sebuyau perumpak tauka penyamun tasik, taja pan bala kitai ari Sebuyau bisi sama enggau ngayau bepumpungka pala munsuh. Nama kebuah Iban Saribas aja dikumbai perumpak tasik?

Diatu, berindik ari rintai utai ke nyadi bekau nya, baru kitai nemu kebuah iya ngaga bakanya – James Brooke ngena jaku ‘pirates’ tauka perumpak tasik laban iya begunaka sukung perintah British dalam nyapai juluk ati iya naluk menua Sarawak.

Dalam taun 1888, taja pan James Brooke udah nadai agi, Perintah British bisi nyain siti sempekat deka nyaga menua Sarawak ari kuasa bukai. Kebuah pia, laban sida takut Belanda enggau Sepanyol naluk menua Sarawak. Rambau nya Belanda udah megai Kalimantan Borneo enggau Jawa lalu Sepanyol udah megai menua Pelipin.

Nya alai, amat meh bala kitai Iban balat diketakutka dulu menya tegal sida gagit matak kayau lalu mumpung pala munsuh, ke ngejungka pengawa bakanya balat dibantah lalu ditagang perintah Brooke, taja pan nya sigi nyadi adat asal lalu sebagi ari jalai pengidup maya nya, dikemendar ulih adat asal bansa enggau semua bansa petara, jelu enggau antu ke nyaga semengat sereta pendiau Iban rambau nya.

Sida gaga dikumbai orang bujang berani, mayuh dengah lalu gagit deka bepumpung pala munsuh, tang aki ini kitai menya enda ngaku diri dikangau orang perumpak tauka penyamun tasik.

Kitai ke rebak baru tu, salah munyi jaku enda meh tau ngetu ngayau. Tang kitai ukai ngayau ketegal ka mumpung pala munsuh. Kitai ngayau mumpung bala pemandai bala penemu. Kitai mesti gagit ka mumpung pala SPM, pumpung gak pala Diploma, udah nya pala Degree, lalu anang berenti, gagit kitai sampai terpumpung ke pala PHD.

Sida ke lama ngayau ngena ilang ngena duku, kitai ke baru ngayau ngena pemandai ngena penemu.

Oooo Haaaaaa!!!

My Childhood’s Longhouse Experience

Like me, some of you may have grown up in the era of wooden longhouses, built from the ground up by our forefathers.

Normally these type of houses are built far from the city, surrounded by fruit trees, chickens and lots of green which make up a natural playground.

As an Iban kid who born in 1980s, I used to play in this kind of environment. I loved playing with grass, stones, puddles, mud, building wooden bridges, dams and canals. It’s a wonder why I didn’t grow up an engineer.

Maybe because I hated maths… 🙂

With the greenish environment which makeup a natural playground, the experience to live and grown up in the era of the wooden longhouse is something worth to share with you, especially with the youngsters today.

Unlike you, when I was a kid, I woke up every morning quater to 7 or maybe by 7 would be the latest. Or else I’ll feel sorry to myself, regreat why would I spend a my time in bed when the beauty of nature await me to be explore. I woke up this early for a reason. Its not like because of Ben 10 will start at 7. Or maybe because of the coco crunch await me on my kitchen table. Or maybe because I need to go for the art class tuition by 8. That’s not it! The reason I wake up every morening is something that different from those of the reason you wake up early. Not by force, but by intention.

You can’t resists to wake up early when little bird singing right outside of your window, when little insects sang a jungle song, when the morning breeze blew colder than your aircond… when you thinking of to start a day with a smile. 🙂

The riverbank near by is an official meeting place for a every kids every morning and evening. The crystal clear water call me by name, though its cold as ice, it can’t stop me and the kids to flip floop dunk ourself into the water. We swim, we play, who can’t we teach. Basically, the world is ours. This kind of environment brought us together and the bond were tight.

Its good to be friend with human rather than computer.

There is no Fish and Chips, but we have fresh BBQ fish, which is far more delicious and healthy than the so-called wastern food. Though we don’t have a cheese burger at that time, we have something that almost similiar. I can still remember how delicios is the “Roti Sebayan” or some of us called it “Roti Penat” or “Roti Tababr”, when I dunk them into my hot coffee. – Kopi Cap Ah Moi.

At night, we don’t watch Power Rangers like you do. Since there is no electricity, what more to say TV? So the main source of news and entertainment for old folks is the radio. But for us, the kids, we don’t really give a damn about the entertainment, we don’t care about the news or what happened in the world those day.

All we know, the world is ours, so what we do is, play and play and play.
In the day time, we explore the nature. At night, we play hide and seek.

Apart all that, like me, I believe kids at my time do enjoy the “Randau Ruai”. Its something like a story telling section where we’ll faced our grandparents and the old folks sit at “Ruai” and listen to their “Ensera” or story in English. The stories were interesting, its cover up all the topic from the fantasy and the myth to the history of our origin and the languages. See, we don’t need a tuition class to learn all that. Furthermore, I don’t need a MP3 to sing me a song to sleep at night.

Like what I’d mention in the beginning of my story, I play stones, puddles, mud, and those of the things which may be dirty to you. We don’t buy toys but make toys. We don’t play XBox’s Street Fighter, but we do sometimes watch the cockfighting. We don’t need a monthly payment for martial art class as the old folks will teach us “Kuntau” for free. Dance classes, “Ngajat” for free. Music classes, all for free!

In line with the modernization and development. The longhouse you know today is not a longhouse that we known yesterday and it may change again tomorrow. Though most of my young times spent in the city, but the life to live and grown up in the longhouse environment is something that can’t never be forget. Thanks to my parents for those wonderful experience and memories.

Eventhough the wooden longhouses now transformed to concrete, the jungle surrounding now change to a flowers in the pot, the river now is a drains, and the chicken in the cage, there are the thing that remain the same.

The bond amongs us..
and I hope, forever, it will stay that way.

Pengaya kitai Iban

Nama tanggung pengawa sastera tauka main asal ngena jaku kitai Iban dalam pengidup kitai kemaya haritu? Nemu kita? Ni penyampau iya? Mayuh; bisi ga positif enggau lalu bisi mega negatif.

Kitai mesti nemu iya nya sastera kitai bansa bejaku nyengkaum dalam semua pengawa: senentang lelaki enggau indu, anembiak enggau orang tuai, kitai bumai enggau pemesai, orang ke kereja enggau sekeda kompeni, kaya enggau miskin, penyayau enggau pemenchi, jadi enggau sarak, perang enggau bebaik, bepechah enggau beserakup, enggau mayuh agi.

Kitai mega nemu sastera mai mayuh macham mesej. Taja pia, sastera nya meh pengidup ke enda ulih diseliah, nama agi dibuai.

Sastetra kitai Iban? Kitai antara etnik di dunya tu ke mayuh macham adat enggau main asal. Kitai Iban kaya sastera. Sastera nya siti asil pengelandik kitai bansa ngena leka jaku ke nyadika pekara ke deka dipadahka. Sastera nya siti pekara pasal adat enggau main asal, ulah, runding sereta penemu enggau pendiau kitai.

Taja pia, gaya sastera ulih berubah nitihka jalai rebak enggau jeman pendiau mensia. Tang meh pengerembai sastera dikuasa mayuh macham pekara, baka pengerembai sosio-ekonomi, sosiopolitik enggau pemaju bansa kitai di dunya tu.

Sastera enggau leka main asal kitai Iban tumbuh maya sigi udah bisi tusun dalam jaku Iban, iya nya jaku asal bansa ke pemadu besai sereta ngerembai di Sarawak. Jaku Iban tu sama nyumbuk serentak enggau pendiau Dayak Iban di Indonesia. Jaku kitai Iban udah bisi di dunya tu kenyau ari urung 2500 ngagai 5000 taun dulu kelia.

Nitihka penemu Professor Derek Freeman, sastera kitai Iban kaya agi ari sastera Greek (Yunani) maya jeman Homer. Jaku Freeman tu udah nyadi bukti ke nyata maya mayuh macham gaya sastera bejaku Iban ditemu ari turun menurun dataika seharitu. Bisika kitai nguji nengkebang sastera dalam pengidup kitai seharitu?

Kita nemu, sastera Iban udar beurat ari mayuh macham penemu baka puisi – dalam main asal Iban baka jaku begeliga, jaku ansah, biau, pantun, sanggai, dungai, jawing sereta mayuh main benyawa baka pengap, renung, sugi, timang jalung, pelian enggau ensera, baka reti mitos, legenda, cherita ngerindang ati, ngasuh ketawa enggau ensera pasal jelu ke dikena ambika lalau enggau ajar pendiau kitai di dunya tu. Agi kelia, sastera kitai Iban nyadi ka pengidup ke bepanggalka adat. Ke nyadika penti pemali sebedau ngereja sekeda pengawa.

Kitai Iban kelalu kaya enggau main asal benyawa. Tu sebaka enggau lagu puisi ke udah didinga kitai ba radio tauka maya hari gawai datai. Tauka dilaguka sida tuai maya bisi pengerami. Bala pemacha tentu kala ninga main asal benyawa baka renung, timang jalung, pelian, sabak, jawang, ganu, sugi, pengap, dungai, pantun, sanggai, jara enggau ramban sereta main benyawa bukai mega.

Lalu mayuh macham agi penemu enggau main asal rayat kitai Iban ke makin ditinggalka. Sida tu nyengkaum penemu baka tusut, sampi, biau, jaku ansah, jaku tuai, jaku muka kujuk enggau begeliga. Lalu kitai mega bisi entelah ke endang chukup manah didinga kena ngelalai reti utai besilup.

Kita nemu, maya Raja Brooke merintah menua Sarawak, sastera kitai Iban udah ditulis sereta dipansik enggau chukup penalam. Sastera kitai udah ngerembai ke menua tasik lalu bulih puji ke chukup tinggi.

Sida ke udah ngaga pansik tu iya nya, A.W. Stonton, W. Howell, J. Derek Freeman – penulis Anya Kedap kala begulai enggau Freeman di Pulau Pinang dalam taun 1975 – Carol Rubenstein, Baughman, Erik Jensen enggau mayuh agi. Lalu mayuh bup tulis sida tu tau dipeda ba Mijum Sarawak.

Mega,sekeda bup sembiyang Kristian ditemu nulis sastera kitai Iban, baka Jalai Pengidup 1, Penyanggup Lama enggau Jalai Pengidup II. Siku orang putih AW Stonton mega udah ngaga jerita pandak Ensera Manang Gagak.

Jaku kitai Iban ngerembai mimit udah menua kitai merdeka. Pengerembai sastera kitai Iban ulih dibagi dua: ari taun 1963-1977, ke disebut rambau Biro Sastera Borneo lalu ari taun 1977 sampaika seharitu, disebut rambau Dewan Bahasa enggau Pustaka.

Maya tu meh jaku Iban bisi dipelajarka dalam sekeda sekula ke mayuh anembiak kitai Iban. Jaku Iban deka nyadi pelansar ngambika anembiak bansa kitai ngelala jaku Iban sereta adat main asal kitai Iban.

“Utai ke nyadika penyerekang, bisika anembiak kemaya haritu nemu reti sastera aki ini kitai? Ni pemayuh anembiak kitai bansa ke nemu pesaka peturun aki-ini kitai ke besangkut paut enggau sastera kitai Iban?” kenu ku siku professor ari Unimas ke enggai nama iya disebut ditu lebuh bejuraika pekara tu enggau siku ari penulis.

Mega, bisika bansa kitai Iban di dunya Sarawak agi kiruh enggau sekeda sastera kitai bansa? Dini kitai nyimpan sastera kitai Iban dalam pengidup kitai seharitu?

Pengidup kitai balat bendar bekaul enggau adat kitai. Ukai enda diasai, sastera kitai pengidup kitai. Taja pia, semina kitai enggai kiruh lalu enggai beduli ketegal kitai enda ngaku diri kitai bansa ke tulin laban ke dikungkung adat basa kitai. Kitai ngasaika diri nyelai ngembuan bemacham chara deka bejalaika sekeda adat. Kitai ngasaika diri ditanchang lalu malu ngembuan sastera ke nyelai ari bansa bukai. Kitai enggai ngaku.

Salah sapa? Engka salah bansa kitai empu? Salah aki-ini sereta apai indai kitai empun laban ke mutuska diri ari pengidup peturun bansa kitai. Angka salah rayat ke enda seati udah bisi ngembuan agama? Angka salah bansa kitai laban ke udah bepolitik lalu enda ngelala pendai penatai diri empu? Salah sapa ke bendar?

Sapa ke ulih ngetanka sastera kitai ke lain sereta nyelai tu. Sapa ke deka ngetanka sastera kitai ke chukup tebilang tu. Sastera kitai deka punas enti enda terus dikemeranka.

Lalu pia mega bansa kitai ke tulin mega tau nyadi punas enda temu tunga dudi ila enti nembiak rebak baru diatu majak ngejang diri ari penemu asal bansa diri. Tanya kitai empu sekalika temegah ati ngembuan main asal ke jauh kaya ari mayuh bansa bukai di dunya tu.

Gawai diatu enggau kelia

Peremisi Hari Gawai Dayak diungkupka ngagai bala asal Dayak di menua Sarawak; baka bansa Iban, Bidayuh, enggau mayuh sub-ethnics ari Orang Ulu – Kayan, Kenyah, Kelabit, Murut, enggau mayuh agi ti enda ulih ditiuka ba ditu. Sejarah Hari Gawai Dayak ulih dipansik pulai ngagai taun 1957 kelia. Pengerami Hari Gawai Dayak dipejadika (gazetted) nyadi sebengkah ari Hari besai ba menua Sarawak kena 25 September, 1964. Beduduk ari nya, Hari Gawai Dayak ti keterubah diintu kena 1 Jun, 1965. Pengudah ari nya, iya lalu diintu tiap taun sampaika hari tu.

Reti leka jaku Gawai sama enggau pengerami. Nya meh kabuah enti orang bisi rami disebut kitai begawai – Gawai lelabi (orang melah pinang), Gawai Antu (Ngeregang baka ke diatu) Etc. Maya ngintu Hari Gawai mayuh bendar pengawa diaduka beserimbai enggau pengerami nya. Sigi batang pengawa iya nya meri besai terima kasih ngagai Tuhan tauka Petara laban udah bulih asil ari kereja bumai betaun.

Simpulka jaku pandak, pengerami nya tadi dikena meri terima kasih ngagai semengat padi. Pia mega, pengerami tu dikena minta awakka dalam taun baru ti deka datai sama bulih padi sama pemayuh tauka lebih agi ari taun ti udah. Semua perengka dikena bumai nempalai nyengkaum batu panggul sereta enggau keresa kena kereja berat lalu disengkilung ngena pua kumbu dalam pandung ranyai. Tuju pengawa nya awakka semua perengka ti dikena bekereja nya tadi tau enda mai pulaika penusah tauka bebadi. Chara ngintu nya tadi nitihka pengarap. Sida ti udah megai pengarap Kristian ngintu ngena chara sembiang. Sida ti agi pengarap adat asal ngintu ngena chara miring.

Maya Hari Gawai, mayuh mega pengawa bukai diaduka orang. Bisi mega orang sabung jadi nyerumba Hari Gawai. Kelimpah ari nya, mayuh mega main enggau adat asal dibantaika kena ngerami malam baka bebiau, betabuh, bepantun, ngajat, sereta main gagai enggau uti ti bukai. Pengerami belabuh kena lemai hari 31 Mei alai semua raban diri sebilik sama makai begempuru (family union).

Ba sekeda menua, pengawa tu dikumbai orang ‘besapi tuai.’ Raban ti pengabis biak dalam ruang bilik berengkah nyapi raban ti pengabis tuai lalu beturut datai ba iya ti pengabis biak nya empu. Tuju pengawa tu awakka tau gayu-guru baka iya ti tuai dalam ruang bilik nya. Tengah malam nya mega bisi ngirup ai pengayu. Udah nya ditangkanka mayuh main enggau adat asal kena ngerami malam datai ka hari tawas.

Chara ngintu Hari Gawai engka bisi lain mimit nitihka ai enggau bagi menua sebengkah enggau sebengkah. Ba alai genturung orang mayuh agi diau, bisi mega orang ngaduka pekit kumang enggau keling. Maya Hari Gawai mega orang sigi nerima penatai temuai ari pupu raban bansa ti datai ngabang. Mayuh bansa pemakai asal enggau iya ti baru (modern) dibantaika temuai. Tuak tauka ai pengayu enda tau tinggal laban kena ngamin ke adat, sida ke enda ngirup enggai enda meh nyulik mimit. Kelimpah ari nya, pengawa ke nembiak baka pekit ngajat, pekit ngasuh orang ketawa enggau pengawa ke becabut ke tiket bertuah pan selalu seiring enggau pengerami Gawai.

Bepun ari pengawa ke ngambi, ngelalu tauka niki ke pengabang, Pengawa Nebang Ranyai/Bungai selalu ia nyadi penutup pengerami Hari Gawai keterubah (1 Jun) lalu ditutup ninting taun ngena pengawa Ngiling Bidai, nanda ka tempoh begawai udah nyau, lalu berpun ari nya, pengawa ke nugal sereta betambak tau berengkah diperunding ke baru.

Mayuh utai udah berubah, pia mega pengawa Gawai diatu enggau kelia. Ngambi ke banding, nebang Ranyai tau ka Bungai enti kelia enda tau sebarang, orang ke peturun raja berani, orang be udahbisi dengah tauka sida ke kering agi bulubaru tau ngereja pengawa tu. Tang diatu, barang orang tau ngetas buah Ranyai/Bungai, ya ke nebang diatu nya orang bisi, orang ke besai pangkat, ngambi ke banding sida ke megai orang, bala orang kereja perintah ke napi pengawa besai enggau bala sida YB. Kebuah pia, dini alai kitai ngiga orang ke udah bedengah kemaia ari tu? Kebuah bukai, ari pengawa ngetas/nebang Ranyai tauka Bungai tu salah sigi cara rumah panjai ngumpul duit (Fund) laban setiap siko ke ngetas buah Ranyai, sida diminta ngajat lalu udah ke ngetas sida lalu meri pemeri.

Kemaia hari tu mayuh bala anembiak udah bejalai sebelah nengeri ketegal kereja kena ngidupka ruang bilik diri empu. Ketegal kereja ti jauh di menua urang, sekeda ari bala kitai enda ulih mulaika diri enti maya Hari Gawai Dayak. Belanja deka mulaika diri ke menua asal tau mai ungkus beratus. Enti mayuh bala anak, belanja mulaika diri sebilik tentu tau mai ungkus beribu. Mayuh mega orang udah pindah diau mendam ba nengeri ketegal ngiga peluang dikena ngidupka diri ti lebih manah agi.

Dalam kandang 30 taun ti udah lalu, migration ari menua pesisir ngagai nengeri pan nyau makin nambah. Enti kitai mandingka enggau sida bansa Cina, tau dikira nyau deka abis menua ba dunya tu alai bala sida iya migrate ngiga peluang pengidup baru ba menua bukai. Nya alai ba mayuh menua, kitai bisi meda endur ti disebut orang China Town. Ba nengeri Johor mayuh bendar bala ari Sarawak udah bekereja sereta diau mendam ba genturung Bandaraya Johor Bahru dalam 30 taun ti udah lalu. Beduduk ari nya engka nadai salah enti perintah setuju meri nama endur nya dikumbai Sarawak Town tauka Iban Town. Nitihka banci ari perintah, enda kurang ari 40,000 (need to be verified) bala Iban bisi ditemu bekereja tauka diau mendam ba endur nya. Sekeda ari sida iya bekereja di Singapore tang berundang ari Johor Bahru tiap hari.

Chara ngintu Hari Gawai Dayak ba nengeri diatu pan nyau udah bisi jauh lain mimit ari ba rumah panjai. Kabuah pia laban pengidup diau di nengeri udah kena pangka gelumbang dunya nadai sempadan (globalization). Beduduk ari nya, adat asal mayuh pupu bansa nyau udah bechampur (assimilation). Ulih tauka enda adat asal lama baka pantun, ajat, timang, kuntau, sereta mayuh ti bukai dipeturunka datai ba tubuh sida anembiak rebak baru ila? Pekara tu ti balat bendar mai pengirau ati ba sida ti nyadi tuai raban bansa diatu.

Kati ku gaya Hari Gawai diintu anembiak rebak baru ila dalam timpuh 20-50 taun ari diatu – kati agi bisi sama ba senentang chara sida iya ngintu enggau beratika reti leka jaku Gawai ketegal balat bai ubah arus pemansang? Aram mih kitai sama ninjau pekara tu beserimbai enggau musin Gawai tu.

Selamat Hari Gawai Dayak 2010 – Arapka semua kitai gayu-guru, gerai-nyamai, chelap-lindap, lalu mujur dalam semua pengawa.

Biau Benak Sri Aman

Enti pasar Kuching enda ibuh dibanding,
laban chukup terang pandang jelas lampu kuning,
Enti sema hari lemai padam nyang panas manding,
dia kitai sama rindu sereta ransing,
mai diri sebilik ngerindang ati,
ngagai tebing ai Kuching,
ngiga penyamai pun pengelantang.

Enti menua miri enda ibuh ditusi,
endang tampak terbilang lanji-lanji,
alai temuai datai serata nengeri,
ninting bulan lebuh peremisi,
meda pengerami pengerinchah menua.

Menua Sri Aman sigi melan-melan,
alai benak mangka tiap ari ninting bulan,
keba tiap taun datai bulan chukup uan,
diatur Pesta Benak alun lelengai,
kena nyambut temuai datai ari rintis ai ngelan,
betabi jari bejabat tangan,
nanda ke basa kitai Iban,
nyambut bala temuai datai.

Lebuh maya pengawa bakanya,
lalu tepantai main Iban,
pekit keling pekit kumang,
bemain ka engkerunung betebah ka tawak,
bebukat ke silat penchak kuntau
pekit ngajat pekit bebiau asal Iban
kena merantingka suling dabung geman
kena ngetanka adat Iban
ngambi enda puntan lalu lelang.

Dikarang: Allen Charlie

Utai ke dipilih nuan saritu, nentu ke pejalai nuan ila.

Endang sigi gaya ripih pengawa bala kitai ninting taun, baka ke beumai, udah nunu, lalu betambak/nugal, padi mansau kitai ngetau. Pia mega enggau pengawa bala sida ke sekula, baka bala kitai kelia maia ke agi sekula suba mega, udah pemutus peresa SPM tauka STPM pansut, sigi bekedebus meh bala keulu-keili begiga ke jalai kena ngemansang ke langkah diri.

Jalai sigi semampai bisi ba depan mata kitai, utai ke ditanya, jalai ni ka dititih kitai; utai ke dikeirau, betul ke enda jalai nya?

Minggu ke udah aku bisi betemu enggau aya aku Cikgu Menjang, dia kami duai lalu ngirup. Udah ke bekenang ke pemutus peresa bala kaban belayan sereta nanya ke pemutus peresa menyadi aku dia ia lalu madah ke bisi sida ari rumah panjai alih Melugu bisi datai ngagai opis ia sereta betanya ke bakani ke gaya ka mutar ke anak ia ti alang-alang pemutus peresa, ka dikumbai enda manah, manah gak nya; dikumbai jai, enda gak.

Nitih sereta beteladan ke pemutus peresa anembiak tu tadi, kira ke ulih tauka “layak” ia tu masuk ngagai Politeknik, ambis nadai tau nguji ko kitai. Tang alit ati, orang ke datai ka ninga ke penemu tu tadi nyau nemu agi gak mantai ke penemu diri.

“MASTERSKILL” manah ko ia. Senang ngiga pengawa enti masuk belajar nyadi misi ba dia. Duit ulih gak minjau dia (PTPTN). Nya alai, lalu puntan dia meh laban orang ke ngempu anak udah madah ke ni jalai ke ngena.

Nyadi aku saritu ka bekunsi enggau bala ke bukai entang pemesai reti “Utai ke dipilih kitai saritu, nentu ke pekalai kitai ila”.

Dunya kemaia tu nadai sigi utai ke garenti. Dua tiga degree dikemisi bedau tentu nuan tau bulih pengawa enti utai ke diambi nuan maia ke belajar ba Universiti nya tadi ukai kursus ke “specific” tauka kursus ke dipinta market pengawa baka ke saritu. Baka ke diatu, 2 kursus pelajar ke sigi garenti kerja udah ke abis belajar nya tadi kursus dalam bidang “Perubatan” enggau “Perguruan”.

Garenti tu enda mesti, garenti tu “Bersyarat”.

Laban umpan “Guarenteed Job” tu, bala sekeda lepa lalu tama dalam bubu.

Ngambi ke banding, enti nuan ka nyadi misi. Ngambi ari jalai ke ngena. Abis SPM, minya Staff Nurse tauka Jururawar Masyarakat ba Kementerian Kesihatan Malaysia.

Nama kebuah pia? Nama kebuah enda ari Kolej swasta ke bisi meri kursus “Nursing”? Enda manah pia?

Kebuah ia laban.

1. KKM bisi “recruit” misi ke badu lalu kereja terus enggau perintah. Kuota misi ari KKM graduat ninting taun chukup mayuh, kira ke chukup kena ngisi pengurang ba sepital.

2. Enti agi bisi ke kosong, sida ia dulu merening IPTA (UiTM, Unimas etc) ke bisi meri kursus “Nursing”. Kebuah ia, IPTA sigi didulu ke urang ari IPTS.

3. Enti agi bisi laluh ke kusong, baru orang merening nuan. Tang, sebedau nuan diambi orang bekereja, dia nuan mesti interview dulu, enda baka orang ke bukai laban baka ke udah dipeda, ba sepital, sida misi ke sama “practice”, sida misi ke belajar ba KKM jauh manah ari misi ke belajar ba IPTS-IPTS.

Bah, dini alai nuan ka kereja? Ba Hospital Swasta? Kuching Specialist (KPJ co Group) bisi recruit misi sida empu. Normah bisi recruit misi sida empu. Nama penyadi? Duit udah mayuh kena belajar. Utang pan mayuh melit punggung enti nuan ngambi PTPTN.

Berunding dua tiga kali sebedau mutus ke diri ka nitih jalai ke sigi ni. Enti enda gak ulih terunding kediri, tanya bala ke udah dulu ngerembang menua, tanya sida ke nemu, tanya bala cikgu, tanya sapa-sapa ke ka ditanya nuan. Ari nya tadi nuan manding ke utai ke dipadah siko-siko. Udah nya baru nuan ngaga pemutus diri.