Dayak People

The Dayak or Dyak are the peoples indigenous to Borneo. It is a loose term for over 200 riverine and hill-dwelling ethnic subgroups, located principally in the interior of Borneo, each with its own dialect, customs, laws, territory and culture, although common distinguishing traits are readily identifiable. Dayaks are categorised as part of wider Austronesian-speaking populations in Asia. The Dayak were animist in belief; however many converted to Christianity, and some to Islam more recently. Estimates for the Dayak population range from 2 to 4 million.

History of the Dayak People
Common interpretations in modern anthropology agree that nearly all indigenous peoples of South East Asia, including the Dayaks, are descendants of a larger more common Austronesian migration from Asia, regarded to have settled in the South East Asian Archipelago some 3,000 years ago. The first populations spoke various languages and dialects now termed under the collective Austronesian Lingua, from which Dayak languages are traced. About 2,450 years ago, metallurgy was introduced and subsequently became widespread.

The main ethnic groups of Dayaks are the Bakumpai and Dayak Bukit of South Kalimantan, The Ngajus, Baritos, Benuaqs of East Kalimantan, the Kayan and Kenyah groups and their subtribes in Central Borneo and the Ibans, Embaloh (Maloh), Kayan, Kenyah, Penan, Kelabit, Lun Bawang and Taman populations in the Kapuas and Sarawak regions. Other populations include the Ahe, Jagoi, Selakau, Bidayuh, and Kutais.

The Dayak people of Borneo possess an indigenous account of their history, partly in writing and partly in common cultural customary practices. In addition, colonial accounts and reports of Dayak activity in Borneo detail carefully cultivated economic and political relationships with other communities as well as an ample body of research and study considering historical Dayak migrations. In particular, the Iban or the Sea Dayak exploits in the South China Seas are documented, owing to their ferocity and aggressive culture of war against sea dwelling groups and emerging Western trade interests in the 19th and 20th centuries.

Coastal populations in Borneo are largely Muslim in belief, however these groups (Ilanun, Melanau, Kadayan, Bakumpai, Bisayah) are generally considered to be Islamized Dayaks, native to Borneo, and governed by the relatively high cultural influences of the Javanese Majapahit Kingdoms and Islamic Malay Sultanates, periodically covering South East Asian history.

Agricultural
Traditionally, Dayak agriculture was based on swidden rice cultivation. Agricultural Land in this sense was used and defined primarily in terms of hill rice farming, ladang (garden), and hutan (forest). Dayaks organised their labour in terms of traditionally based land holding groups which determined who owned rights to land and how it was to be used. The "green revolution" in the 1950s, spurred on the planting of new varieties of wetland rice amongst Dayak tribes.

The main dependence on subsistence and mid-scale agriculture by the Dayak has made this group active in this industry. The modern day rise in large scale monocrop plantations such as palm oil and bananas proposed for vast swathes of Dayak land held under customary rights, titles and claims in Indonesia, threaten the local political landscape in various regions in Borneo. Further problems continue to arise in part due to the shaping of the modern Malaysian and Indonesian nation state on colonial political systems and laws on land tenure. The conflict between the state and the Dayak natives on land laws and native customary rights will continue as long as the model on land tenure is used against local customary law. The main precept of land use, interpreted by local customary law, is the precept that cultivated land is considered to be owned and held in right by the native owners, and the concept of land ownershipflows out of this central belief. This understanding of adat is based on the idea that land is used and held under native domain. Invariably, when colonial rule was first felt in the Kalimantan Kingdoms, conflict over the subjugation of territory erupted several times between the Dayaks and the respective authorities.

Religion
The Dayak indigenous religion is Kaharingan, a form of animism which, for official purposes, is categorized as a form of Hinduism in Indonesia. The practice of Kaharingan differs from group to group, and for example in some religious customary practices, when a noble (kamang) dies, it is believed that the spirit ascends to a mountain where the spirits of past ancestors of the tribe reside.[5] On particular religious occasions, the spirit is believed to descend to partake in celebration, a mark of honour and respect to past ancestries and blessings for a prosperous future.

Over the last two centuries, some Dayaks converted to Islam, abandoning certain cultural rites and practices. Christianity was introduced by European missionaries in Borneo and may have been a deliberate policy by the colonial authorities to create a social bulwark against the spread of Islam.[citation needed] Religious differences between Muslim and Christian natives of Borneo has led, at various times, to communal tensions.[citation needed] Relations, however in all religious groups are generally good.

Muslim Dayaks have however retained their original identity and kept various customary practices consistent with their religion.[citation needed] An example of common identity, over and above religious belief, is the Melanau group. Despite the small population, to the casual observer, the coastal dwelling Melanau of Sarawak, generally do not identify with one religion, as a number of them have Islamized and Christianised over a period of time. A few practise a distinct Dayak form of Kaharingan, known as Liko. Liko is the earliest surviving form of religious belief for the Melanau, predating the arrival of Islam and Christianity to Sarawak. The somewhat patchy religious divisions remain, however the common identity of the Melanau is held politically and socially. Social cohesion amongst the Melanau, despite religious differences, is markedly tight.[citation needed]

Despite the destruction of pagan religions in Europe by Christians, most of the people who try to conserve the Dayak's religion are missionaries. For example Reverend William Howell who has contributed to the Sarawak National Gazette. His contributions were also compiled in the book The Sea Dayaks and Other Races of Sarawak.

Society
Kinship in Dayak society is traced in both lines. Although, in Dayak Iban society, men and women possess equal rights in status and property ownership, political office has strictly been the occupation of the traditional Iban Patriarch. Overall Dayak leadership in any given region, is marked by titles, a Penghulu for instance would have invested authority on behalf of a network of Tuai Rumah's, and so on to a Temenggung or Panglima. It must be noted that individual Dayak groups have their social and hierarchy systems defined internally, and these differ widely from Ibans to Ngajus and Benuaqs to Kayans.

The most salient feature of Dayak social organisation is the practice of Longhouse domicile. This is a structure supported by hardwood posts that can be hundreds of metres long, usually located along a terraced river bank. At one side is a long communal platform, from which the individual households can be reached. The Iban of the Kapuas and Sarawak have organized their Longhouse settlements in response to their migratory patterns. Iban Longhouses vary in size, from those slightly over 100 metres in length to large settlements over 500 metres in length. Longhouses have a door and apartment for every family living in the longhouse. For example, a Longhouse of 200 doors is equivalent to a settlement of 200 families.

Headhunting was an important part of Dayak culture, in particular to the Iban and Kenyah. There used to be a tradition of retaliation for old headhunts, which kept the practise alive. External interference by the reign of the Brooke Rajahs in Sarawak and the Dutch in Kalimantan Borneo curtailed and limited this tradition. Apart from massed raids, the practice of headhunting was limited to individual retaliation attacks or the result of chance encounters. Early Brooke Government reports describe Dayak Iban and Kenyah War parties with captured enemy heads. At various times, there have been massive coordinated raids in the interior, and throughout coastal Borneo, directed by the Raj during Brooke's reign in Sarawak. This may have given rise to the term, Sea Dayak, although, throughout the 19th Century, Sarawak Government raids and independent expeditions appeared to have been carried out as far as Brunei, Mindanao, East coast Malaya, Jawa and Celebes. Tandem diplomatic relations between the Sarawak Government (Brooke Rajah) and Britain (East India Company and the Royal Navy) acted as a pivot and a deterrence to the former's territorial ambitions, against the Dutch administration in the Kalimantan regions and client Sultanates.

Metal-working is elaborately used for making mandaus (machetes - 'parang' in Indonesian ). The blade is made of a softer iron, to prevent breakage, with a narrow strip of a harder iron wedged into a slot in the cutting edge for sharpness. The headhunting necessitated being able to draw the parang quickly. For this purpose, the mandau is fairly short, which also better serves the purpose of trailcutting in dense forest. It is holstered with the cutting edge facing upwards and at that side there is an upward protrusion on the handle, so it can be drawn very quickly with the side of the hand without having to reach over and grasp the handle first. The hand can then grasp the handle while it is being drawn. The combination of these three factors (short, cutting edge up and protrusion) makes for an extremely fast drawing-action. The ceremonial mandaus used for dances are as beautifully adorned with feathers as the dresses are. There are various terms to describe different types of Dayak blades. The Nyabor is the traditional Iban Scimitar, Parang Ilang is common to Kayan and Kenyah Swordsmiths, and Duku is a multipurpose farm tool and machete of sorts.

Politics
Dayaks in Indonesia and Malaysia have figured prominently in the politics of these countries. Organised Dayak political representation in the Indonesian State first appeared in Kalimantan during the Dutch Administration, in the form of the Dayak Unity Party (Parti Persatuan Dayak) in the 30s and 40s. Feudal Dayak Sultanates of Kutai, Banjar and Pontianak figured prominently prior to the rise of the Dutch Colonial rule.

Dayaks in Sarawak in this respect, compare very poorly with their organised brethren in Kalimantan due to in no part, the personal fiefdom that was the Brooke Rajah dominion and latently the pattern of their historical migrations from the Kalimantan Regions to the then pristine Rajang Basin. Political circumtances aside, the Dayaks in Kalimantan actively organised under various associations beginning with the Sarekat Dayak established in 1919, to the Parti Dayak in the 40s, and to the present day, where Dayaks occupy key positions in government.

In Sarawak, Dayak political activism had its roots in the SNAP (Sarawak National Party) and Pesaka during post independence construction in the 1960s. These parties shaped to a certain extent Dayak politics in the State, although never enjoying the real privileges and benefits of Chief Ministerial power relative to its large electorate.

Under Indonesia's transmigration programme, settlers from densely-populated Java and Madura were encouraged to settle in the Kalimantan provinces, but their presence was, and still is, resented by Dayaks, Banjars and local Malays . The large scale transmigration projects initiated by the Dutch and continued by the current national government, caused widespread breakdown in social and community cohesion during the late 20th Century. In 2001 the Indonesian government ended the gradual Javanese settlement of Kalimantan that began under Dutch rule in 1905.

From 1996 to 2003 there were systemic and violent attacks on Indonesian Madurese settlers, including mass executions of whole Madurese transmigrant communities. The violence culminated in the Sampit conflict in 2001 which saw more than 500 deaths in that year alone. Eventually, order was restored by the Indonesian Military but this was late in application.