SARAWAK RELIGION

Religion

The Dayak indigenous religion has been given the name Kaharingan, and may be said to be a form of animism. For official purposes, it is categorized as a form of Hinduism in Indonesia. Nevertheless, these generalizations fail to convey the distinctiveness, meaningfulness, richness and depth of Dayak religion, myth and teachings.

Underlying the world-view is an account of the creation and re-creation of this middle-earth where the Dayak dwell, arising out of a cosmic battle in the beginning of time between a primal couple, a male and female bird/dragon (serpent). Representations of this primal couple are amongst the most pervasive motifs of Dayak art. The primal mythic conflict ended in a mutual, procreative murder, from the body parts of which the present universe arose stage by stage. This primal sacrificial creation of the universe in all its levels is the paradigm for, and is re-experienced and ultimately harmoniously brought together (according to Dayak beliefs) in the seasons of the year, the interdependence of river (up-stream and down-stream) and land, the tilling of the earth and fall of the rain, the union of male and female, the distinctions between and cooperation of social classes, the wars and trade with foreigners, indeed in all aspects of life, even including tattoos on the body, the lay-out of dwellings and the annual cycle of renewal ceremonies, funeral rites, etc.

The Iban Dayak religion can be simply referred to as the Iban religion which has been written by Benedict Sandin and others extensively. It is characterized by a supreme being in the name of Bunsu (Kree) Petara who has no parents and creates everything in this world and other worlds.Under Bunsu Petara are the seven gods whose names are: Sengalang Burong as the god of war and healing, Biku Bunsu Petara as the high priest and second in command, Menjaya as the first shaman (manang) and god of medicine, Selampandai as the god of creation, Sempulang Gana as the god of agriculture and land along with Semarugah, Ini Inda/Inee/Andan as the naturally-born doctor and god of justice and Anda Mara as the god of wealth.

The praying and propitiation to certain gods are held via four main categories of rituals and festivals (gawai). The first category is the agricultural-related festivals which are dedicated to paddy farming to honour Sempulang Gana and include Gawai Batu (Whetstone Festival), Gawai Ngalihka Tanah (Soil Reactivation Festival), Gawai Benih (Padi Seed Festival), Gawai Ngemali Umai (Farm Curing Festival), Gawai Matah (Harvest Initiation Festival) and Gawai Bersimpan (Paddy Storing Festival). The second category is the headhunting-related festivals to honour Sengalang Burong comprises Gawai Burung (Bird Festival) and Gawai Kenyalang (Hornbill Festival) which are held after other smaller rituals like bedara matak (first offering inside the family room), bedara mansau (second-in-scale offering inside the family room), sandau ari (mid-day celebration) and enchaboh arong (head-welcoming ceremony) are performed. The third category is the sickness-healing festivals to ask for curing from Menjaya or Ini Andan such as Gawai Sakit (Sickness Festival) which is held after other smaller attempts have failed to cure the sicked persons such as begama (touching), belian (various manang rituals), Besugi Sakit (to ask Keling for curing via magical power) andBerenong Sakit (to ask for curing by Sengalang Burong) in the ascending order. Gawai Burung can also be used for healing certain difficult-to-cure sickness via magical power by Sengalang Burong especially nowadays after headhunting has been stopped. Two more festivals that are related to wellness and longevity are Gawai Betambah Bulu (Hair Adding Festival) and Gawai Nanga Langit (Sky Staircasing Festival). The fourth category is the fortune-related festivals which consist of Gawai Pangkong Tiang (Post Banging Festival) after trasfering to a new longhouse, Gawai Tuah (Luck Festival) with three ascending stages to seek and to welcome lucks and Gawai Tajau (Jar Festival) to welcome newly-acquired jars. The fifth category is the Soul Festival (Gawai Antu) for the souls of the deads. The seven and last category is the Gawai Mimpi (Dream Festival) which is held for any dreams experienced during sleep where good meaning dreams are purposely sought.

At the end of these festivals except Gawai Antu, the divination of the pig liver will be interpreted to forecast the outcome of the future or the luck of the individual who holds the festival.

The Iban Dayaks have several methods to receive omens where good omens are purposely sought. The first method is via dream to receive charms, amulets (pengaroh, empelias. engkerabun) or medicine (obat) and curse (sumpah) from any gods, people of Panggau Libau and Gelong and any spirits or ghosts. The second method is via animal omens (burong laba) which have long lasting effects such as from deer barking which is quite random in nature. The third method is via bird omens (burong bisa) which have short term effects that are commonly limited to a certain farming year or a certain activity at hands. The forth method is via pig liver divination after festival celebration The fifth but not the least method is via nampok or betapa (self-imposed isolation) to receive amulet, curse, medicine or healing.

There are seven omen birds under the charge of their chief Sengalang Burong at their longhouse named Tansang Kenyalang (Hornbill Abode), which are Ketupong (Jaloh or Kikeh) (Rufous Piculet) as the first in command, Beragai (Scarlet-rumped trogon), Pangkas (Maroon Woodpecker) on the righthand side of Sengalang Burong's family room while Bejampong (Crested Jay) as the second in command, Embuas (Banded Kingfisher), Kelabu Papau (Senabong) (Diard's Trogon) and Nendak (White-rumped shama) on the lefthand side. The calls and flights of the omen brids along with the circumstances and social status of the listeners are considered during the omen interpretations.ref>

The prayers to gods and/or other spirits are made by giving offerings ("piring") and animal ssacrfices ("genselan"). The number (leka or turun) of each piring offering item is based on ascending odd numbers which have meanings and purposes as below:

• piring 3 for piring ampun (forgiveness seeking) or seluwak (wastefulness spirit)
• piring 5 for piring minta (reguest offering) or bejalai (journey)
• piring 7 for piring begawai (festival) or bujang berani (brave warrior)
• piring 9 for sangkong (including others) or turu (leftover included)

Piring contains offering of various traditional foods and drinks while genselan is made by sacrificing chickens and/or pigs. Bedara is commonly held for any general purposes before holding any festivals.

Any Iban Dayak will undergo some forms of simple rituals and several elaborate festivals as necessary in their lifetime from a baby, adolescent to adulthood. The longhouse where the Iban Dayaks stay is constructed in a unique way for both living or accomodation purposes and ritual or religious pratices.

The shaman (manang) of the Iban Dayaks have various types of pelian (ritual healing ceremony) to be held in accordance with the types of sickness determined by him through his glassy stone to see the whereabouts of the soul of the sick person.

The best and still unsurpassed study of a traditional Dayak religion in Kalimantan is that of Hans Scharer, Ngaju Religion: The Conception of God among a South Borneo People; translated by Rodney Needham (The Hague: Martinus Nijhoff, 1963).</ref> The practice of Kaharingan differs from group to group, but shamans, specialists in ecstatic flight to other spheres, are central to Dayak religion, and serve to bring together the various realms of Heaven (Upper-world) and earth, and even Under-world, for example healing the sick by retrieving their souls which are journeying on their way to the Upper-world land of the dead, accompanying and protecting the soul of a dead person on the way to their proper place in the Upper-world, presiding over annual renewal and agricultural regeneration festivals, etc. Death rituals are most elaborate when a noble (kamang) dies. On particular religious occasions, the spirit is believed to descend to partake in celebration, a mark of honour and respect to past ancestors and blessings for a prosperous future.

Over the last two centuries, some Dayaks converted to Christianity and Islam, abandoning certain cultural rites and practices. Christianity was introduced by European missionaries in Borneo. Religious differences between Muslim and Christian natives of Borneo has led, at various times, to communal tensions. Relations, however between all religious groups are generally good.

Muslim Dayaks have however retained their original identity and kept various customary practices consistent with their religion.However many Christian Dayak has changed their name to European or English name but some minority still maintain their ancestors traditional name.

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 within their small community.

Despite the destruction of pagan religions in Europe by Christians, most of the people who try to conserve the Dayaks' religion are missionaries. For example Reverend William Howell contributed numerous articles on the Iban language, lore and culture between 1909-1910 to the Sarawak Gazette. The articles were later compiled in a book in 1963 entitled, The Sea Dayaks and Other Races of Sarawak.

DAYAK CHIEF