In this article, I will collect as much as possible, all the festivals, rites and rituals performed by the Iban people. In each article, I will try to be as detail as possible with the procedures and objective of these activities. The content and details might not be perfect and the performance of these rites, rituals and festival might not be consistent throughout the Iban community. The insight into these activities as performed in the past is the main objective of this article.
Yours sincerely,
Gregory Nyanggau Mawar
Copyright: This is an open-access article which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited as Gregory Nyanggau Mawar, Iban Cultural Heritage website at https://gnmawar.wordpress.com The author has declared that no competing interests exist.
This page has the following sub pages.
Nemu adat ngintu antu pala tu?
1) Enti udah bulih 3 igi pala, baru tau enchaboh arong.
2) Enti udah bulih 3 igi pala, baru tau naku antu pala.
3) Enti semina agi bulih 3 igi pala, bedau tau ngantung siti bengkong.
4) Enti udah bulih 7 igi pala, baru tau ngaga ngantong siti bengkong.
5) Enti udah bulih siti bengkong, baru tau nyadi tuai kayau nyerang sebuah rumah.
6) Enti udah bulih 3 iti bengkong, baru tau gawai burong.
7) Enti enda gawai gawai burong, tau gawai kenyalang berani enti udah bulih 3 iti bengkong antu pala.
8) Udah nimang kenyalang, alu naku kenyalang.
Gambar alau sangoh:
http://forestry.sarawak.gov.my/modules/web/pages.php?mod=webpage&sub=page&id=851
Tqvm Jas …
Gambar tajai:
http://forestry.sarawak.gov.my/modules/web/pages.php?mod=webpage&sub=page&id=855
Gambar Sentuku:
http://forestry.sarawak.gov.my/modules/web/pages.php?mod=webpage&sub=page&id=848
Gamabar entawai:
Gambar aji bulan:
Enchaboh arong is performed for multiple heads, not necessarily performed for every sungle head obtained.
(vi)» Gawai Etichabuarong, A thanks-
giving Feast in honour of rece(itly acquired
heads.
Gawai kenyalang is believed to peck out the eyes of enemies and make them easy to defeat.
(vii). Gawai Tenyalang or Bekettyalang or
Gawai Tras, The Hornbill Feast. The
wooden image of a Hornbill, brightly colour-
ed, is set up on a long pole facing towards the
country of the enemy in order that it may
** peck out their eyes” and make them easy
to defeat.
This gawai ijok pumpong appears to be higher than gawai kenyalang and has a bungkong jar of tuak:
(viii). Gawai Ijok or Ijau pumping or
Sandong Liau, After a man has held the
HombiU Feast several times and has been
victorious against the enemy he proceeds to
hold this Gawai, A long pole is set up and
at the top of it a jar of native spirit (tuak) is
placed.
This gawai ranyai appears to be a test of bravery and invenerability (kebal):
(x). Gawai ranyai or Beranyai, This
is the greatest of all Dyak Feasts. All the
heads are put in a winnowing basket [chapan)
with spears hung round suspended by cords.
A distmguished fighting man in full war cos-
tume sits beneath the spears and another lead-
ing warrior cuts with his sword the cords to
which the spears are tied.
(vii). Gawai Tenyalang or Bekenyalang or Gawai Tras, The Hornbill Feast.
The wooden image of a Hornbill, brightly coloured, is set up on a long pole facing towards the country of the enemy in order that it may ** peck out their eyes” and make them easy to defeat.
(vii). Gawai Tenyalang or Bekenyalang or Gawai Tras, The Hornbill Feast.
The wooden image of a Hornbill, brightly coloured, is set up on a long pole facing towards the country of the enemy in order that it may ** peck out their eyes” and make them easy to defeat.
What’s the source of that info? Never heard of that in Saribas Tradition.
I did paste the link to online old Iban English dictionary by djs bailey n Dr hos.
It was said that Temenggung Simpi Pala ulih ngemendung ka Panggau where he observed celebration of gawai kenyalang.
If he has that leadership capability, why can’t he resolve those conflicts at Batang Ai during his time?
I guess numbers overwhelmed him.
Even the Saribas iban disunited against brooke. What more to say about Ulu Ai. However, the good abt the Ulu Ai conflict was migration to Katibas n then Baleh. Mukah from Skrang conquered Kanowit. Some Saribas migrated to Krian. Some leaders decided to stay at menua lama.
Right …. migration is the best way to avoid conflict between the Ibans. That was our major historical trend. Some new leaders would rise up and led a new generation to a better pastures while some stayed behind to defend their heritage. Overcrowding a community will cause conflict in every generations if they do not consistently move over to new pastures. The Ibans need large menua to survive. That’s why we own bigger territory or land that must be defended with blood if necessary.
Sadly pgpm is not recognized, is it? Even perimeter survey is under communal reserve, not NCL. Right?
That shows the weakness of our leaders …. not their bravery that is befitting our Tuai Kayau or Tuai Serang.
Right … the Saribas Ibans were for the first time disunited after the building of a fort at Betong during Brooke era. But they avoid killing each other, knowing very well that a continued conflict would destroy their close knit community. I believe the Saribas Iban leaders at that time were more matured than those of Batang Ai leaders in handling such conflicts. They upheld their adat closely and will not attack their fellow kins even if ordered by the Rajah Brooke. Culturally, the Saribas Ibans were more developed and more structured than those of other regions. That maturity was also visible in this contemporary political leadership struggle between close kins in the Saribas region.
After the first disunity, they did attack the Jaloh Iban, then Rentap at Sadok hill n Iban in other regions. I heard Nansang did not want to take any heads during ngayau. Is this true? If true, why? Is it to avoid taking fellow Iban heads? I
Nanang, not nansang.
The Saribas iban going to kuching led by Linggir ML disunited when attacked by Balau seascouts at Meludam during which Linggir fainted. Nanang killed n belaying u-turned without helping others.
Incident at meludam was a rescue mission. Nothing to do with disunity.
IT was a rescue mission but the boat behind u-turned without helping the boat ahead.
Linggir’s boat was attacked and Linggir was wounded. They had to escape to Maludam and set up ambush there. It was not a planned or coordinated attack on the enemies by Linggir’s men. It’s merely a response to sudden attack by the enemies. There was no coordination between Linggir’s men and Majang’s men as Majang choose to attack the enemies blinded by revenge and refused to adhere Linggir’s advice. Majang’s decision was a fatal mistake for him and his men not knowing that their relatives they wanted to rescue were safe in Kuching.
There was a third but the biggest boat behind Linggir’s baot which U-turned without helping to fight the enemy.
The third boat were ordered to proceed to Kuching to inform the Rajah Brooke of the incident.
Is it true that the origin of gawai kenyalang is the story of Keling and Laja acting as Buntak Aloi and Buntak Rusa while courting Kumang and Lulong during which both suitors carved a rhinoceros hornbill statue for their respective maidens, which became alive and flew to the door of their respective maidens? Besides, Orang Panggau and Gelong act as intermediaries between men and Orang Tansang Kenyalang.
Amatka gawai kayu raya nunda pengawa/jerita Keling to ngiga paong kayu raya alu gawai kenyalang nunda jerita pengawa Keling ngau Laja to ngaga pentik kenyalang maya seduai iya nemuaika Gelong ngusong ambai seduai iya nyak Kumang ngau Lilongwe dlm jerita Buntak Aloi ngau Buntak x ?
X = rusa
*Lulong
*Lulong, not lilongwe
Amatka gawai nangga langit ngau gawai nangga ari dikena nunda pengawa Bejie ti nirika tangga me langit dikena betemu ngau petara?
Anybody knows any gawai kalingkang or tresang mansau or gawai antu to be celebrated?
If anybody know any gawai celebrations in the future, please inform here because I want to watch them when time permits.
Last gawai, I watched gawai antu with timang jalong. 2 groups of lemambang were engaged by the 2 families, to chant the timang jalong. One group from ulu Roban and another from Pakan. The praisename declarations were very motivating! After whiih the warriors drank ai jalong at the end of timang jalong, Finally the warrior dragged the ai garong along the ruai to the lead warrior waiting at the ili end of the longhouse.
Tu gambar paung kenyalang. Nama kabuah mayuh urang nepan ba iku kenyalang nyak? Nama kenyalang tu nyadi bilun terebai ka?
Kenyalang is a medium of communication between the Gods, spirits and human.
Does kenyalang represent Keling because gawai kenyalang opriginates from Keling and Laja making hornbill statue for their damsels Kumang and Lulong? It is also said Orang Panggau act as welcoming host during Iban gawai.
What is your source of info here, Is it from ensera or in a pengap song? If kenyalang is for spiritual purposes, it’s purpose is mentioned in the pengap song. That will be a credible source. You have to be careful with your analysis.
The source of gawai kenyalang origin is from the story of Buntak Aloi and Buntak Rusa in the Basic Iban Design book by Augustine Anggat Anak Ganjing who consulted Mr. Bendict Sandin.
The same ensera is recounted here:
http://jacobus45.blogspot.my/2012/12/gawai-kenyalang-james-mei-1998.html
Gawai Kenyalang is a grand Gawai, and not as simple as seen in the article in your link.Gawai Kenyalang procedure is similar to Gawai Burong procedure.
Yes, it seems to be a bit prolonged or extended festival as it involves making the hornbill statue session (like beban during gawai antu) and then the actual ritual ceremony like in your article. I understand that gawai kenyalang is similar or equivalent to gawai burung. As per the list of rules that I mentioned before, an outstanding warrior will decide with elders whether to hold gawai kenyalang or gawai burung.
The gawai kenyalang article in SAMAGAT website by an Iban (Francis Layang, Iban originally from Kanowit but joined TNI in 1960s) is not well-uploaded. I think he held this type of gawai himself.
I also read a gawai kenyalang at Lubok Antu writeup by Dr Kedit of Sarawak Museum.
The Adat Gawai at ULu Rajang by Dr Rober Menua also contains gawai kenyalang procedure.
I think I read this article beofre as well:
https://www.jstor.org/stable/20167497?seq=1#page_scan_tab_contents
The link provide a good but brief infor as to the Gawai Kenyalang and the construction of the statue, from the writer view.
After rereading gawai kenyalang in Adat Gawai by Dr Robert Menua, there are at least 3 main beban activities ie muntang/ningkoh patung kenyalang, beban tiang sandung ngau ngambi teras kena ngelekatke kaki kenyalang.
What do the 4 human statues standing along the hornbill tail represent? Gods or humans?
I’ll leave it to you to analyse that 4 figure sitting on the tail of kenyalang statue.
The first man (at the pun iku) has pantang/kalingai and wears a sirat loincloth, so he is definitely either an Iban or may be Keling or Singalang Burung. Does he represent Keling inviting and taking “bala tuai pengabang” or guests of honour to the gawai, like ngerintai tuai in pengap?
The second man wear a purple kain skirt and a selampai sandik (or what do we call this attire set?). Who weras this kind of attire/ngepan? Who does he represent? I cannot work it out.
The third man wears a red sirat and seems to be sitting on a gong but his body is bare white skin, no tattoos. Who does he represent?
The fourth man wears a full body green attire (shirt and trousers). Is he a Malay?
They all hold hands with the frist man holding on to the kenyalang body. This suggests that they are flying on the hornbill statue, is it to come to the gawai ie nurun ngabang?
I cannot work out what headgear each man wear.
Ngerintai tuai dalam pengap gawai burung:
Tuai Laut
Tuai Dayak
Tuai Antu (Orang Panggau)
Tuai Orang Gelong
Tuai Orang tansang kenyalang not mentioned here yet, perhaps because they have not yet arrived at the beginning of the pengap.
So do the 4 human statues on the hornbill tail represent taking or transporting the invited chiefs of guests (ngambi ngabang) to the gawai by flying on the hornbill tail? If yes, the fourth man appears to represent the Laut chief, the first man perhaps Keling himself, the third/sitting man may be Singalang Burung and the second man may be chief of Orang Gelong. The tuai Dayak perhaps remains at the longhouse, enda enggau ngambi ngabang. Is it logical or true?
Gambar naku antu pala tu kini?
Nama nama gawai ti nirika pandong ngena teresang besenga tang 8 iti ujung bila buluh ti numbas iya pemanjar dipelenti ke baruh endur ngintang kalingkang piring?
Pengap gawai tuah alu nadai dipansutke ditu. Sapa bala petara ti diambi ngabang kini?
Saribas tradition nadai celebrate Gawai Tuah. Enti begawai Pangkong Tiang nya baru pengap ngambi Petara Anda Mara datai.
I thought Nanang group paid only 40 jars as guarantee of good behaviour supporting the Brooke government as Charles Brooke’s diary, not 400 jars as writen below. Perhaps, is it a typo error?
The Tuan Muda also stressed that, due to OKP Nanang’s good conduct after his submission at Sadok in 1861 and during the Kayan expedition, the time had come for the government to return to him the security deposit of 400 jars, according to the formal agreement made at Sadok on 25th September, 1861.
What can guarantee that a group will not be attacked upon by another group?
And vice versa, what can guarantee that a group will not attack another group?
Is it necessary to modernize the Iban adat custom and belief system to be progressive with time?
If gawai umai can be adapted as gawai getah and gawai lada while gawai tuah can be used for gawai duit bank, can gawai burong be used for gawai berani skula?
Perhaps, to motivate more Iban to get “square” hats by rechanneling the passion for ngayau orang agai ngayau penemu/pemandai skula in this modern time?
The square hats from universities are perhaps the nearest to human headskulls!
Is the term Military pursuit and Educational pursuit the same? We don’t ngayau other people just to attend their school. Ngayau and Ngiga pemandai skula are two entirely different thing. We can have the same determination or motivation to achieve both objective, but they are two different pursuit.
The difference is obvious! My point is to re-channel the energy and determination for ngayau/headhunting/war expeditions towards getting more Iban students to pass tertiary education to increase Iban overall capability in knowledge and qualification to compete in modern world. I guess this is in line with the slogan “one graduate per family”.
I guess the same determination or motivation is required for success in ngayau, farming and getting pemandai “skula rumah panjai” like in the cases of lemambang, manang and tukang sabak.
Do not forget that rice farming was the most important economic activity of the Ibans. Like ngayau, it has it’s own motivational factor as your economic wealth and reputation also depend on your success in farming. Farming and Ngayau can make you either a successful business man or a successful politician.
BTW, one graduate per family is just a political slogan. I’m not sure if it motivates people to achieve academic pursuit. What is important is the quality of education and better educational resources to produce quality human capital. There must also be a thriving economic activities in Sarawak to absorb all those human capital. Otherwise the slogan is just meaningless political propaganda.
Some top generals nowadays are well educated, getting degrees from military colleges. So that is where the difference between military and education converges or thus the gap is closed.
It appears Brooke did not advise Iban to excel in trade and farming but not yet in education during the Conference at Fort Semanggang while the Malay already can read and write in Jawi at that time which can be used in administration:
Qoute:
Conference at Fort James, Skrang.
After the Kayan expedition was over, the Tuan Muda assembled all the leading chiefs of the Second Division in 1863 at Fort James in the Skrang. At this meeting he thanked them for their service during the Kayan expedition,
Furthermore, the Tuan Muda said that for the benefit of the country’s trade among the Iban in particular, they should henceforth:
1. Trade with chupak, gantang and pasu measures and use daching weights and ela measurement.
2. Permit a widow or widower to marry six months after the death of the spouse, if she or he paid the initial fine to the deceased’s relatives in accordance with customary law.
3. Observe only three months of mourning (ulit).
4. Stop placing a mourning marker (tanda ulit) outside the deceased’s long-house compound.
Before the Brooke era, many Ibans can read and write in Jawi, especially those who travelled or trade to Java, Sumatra, Singapore and other places. Some Saribas Iban can speak some Chinese dialect too. But formal education did no reach the Iban until after the Brooke government build mission school in the Iban community.
If the Iban can realize the vision of “one graduate per family”, that will be a great competitive advantage for them in this modern world. One way to achieve that aim is to use the determination or motivation for ngayau in the old days to achieve success in tertiary education nowadays. Regardless of facilities or money, if there is a strong will to succeed in education up to tertiary level, it can be achieved due to internal factors.
I guess education esp’ly tertiary level can be a good stepping stone or capital to be a good businessman, politician or whatever someone wants to be.
Will rechannel the determination or motivation for ngayau to education pursuit lead to or at least help the achievement of one graduate per family slogan?
The Iban pioneering and ngayau spirit should be used in all aspect of Iban life – social, economic and politic. Just like the Japanese who adopted their Samurai spirit in every aspect of their life. Very few communities have this kind of motivational spirit as they adopt other races way of life, religion or ideologies. The American adopted their western pioneer spirit to pursue their American dreams. The English also have their own cultural tradition or identity as the source of their inspiration or motivation. Thus the Ibans should not lost their cultural heritage or lost their cultural identity as it is the source of our inspirations and motivations to a successful existence. If we adopt Malay culture and religion, then we’ll lose our Iban identity as what happens to those Ibans who were left behind as we moved on to new land in the past history. They have been assimilated to other races and forgo their original identity. One graduate per family is not important. Losing our language and cultural heritage is tantamount to lose something which can never be replaced – among other things, our traditional knowledge, history and wisdom.
The aim for more Iban to achieve education upto tertiary level (as indicated by the slogan “one graduate per family) is very important (if not the most important) for the Iban’s survival and for the very same reasons to maintain, upkeep and apply the Iban pioneering and ngayau spirit, the Iban language and culture and also perhaps to ngetanka pesaka/tanah Iban.
I guess the aim or slogan is quite a game changer.
No doubt Education is the utmost important for the future Iban society. But the slogan is a politically motivated slogan to hide the fact that the education system in Sarawak was not keeping pace with the British colonial master after more than half a century of Malaysian government. In this contemporary society, it is the quality of education that is important, not the mere existence of education system to produce graduate for every family. It will be a game changer only if the government stress on producing quality graduate.
Despite lack of quality, there got to be a quantity first, at least at the moderate quality. Now, the number is not enough or a low percentage of the total population, isn’t it right? Thus, a motivation method may become necessary eg rechannelling the determination for ngayau towards tertiary education attainment instead.
My personal opinion is that, after 60 years of independence, the Iban should be enjoying a high quality life by now. We can be “bagas”, but if what is given to us is of low standard like the current education quality, we cannot compete even with our counter parts like the West Malaysians, let alone competing with other developed countries in the world. What actually happen in Malaysia is the cultural or political imperialism that is being practised and used against us in Sarawak. How long does it actually take a “bagas” community to be developed? See what happen to the “bagas” Japanese who were destroyed by the World War 2. It only take them a decade to be developed again. But what happen to the “bagas” Iban who were forced to accept a “Lazy” Malaysian system? The Iban will not develop even for the next 100 years time.
Quality education is not an option. It is a must for the “bagas” iban to be very competitive in this world. The headhunting spirit is just an important motivating factor for the whole equation like the Samurai spirit of the Japanese culture. Lauding a political slogan of 1 graduate per family is not an effective motivating factor as it does not come from our common cultural heritage. Why don’t the other races adopt that slogan too?
Despite politically motivated or not, it’s good that the government plays the tune or slogan but does the Iban gets motivated to accept that challenge? Will there be a determination to raise their children to success in ngayau tertiary education, perhaps becoming popular like “nambat manuk sabung” to ensure winning? I think at the moment some don’t strongly commit to motivate their children to attend tertiary education and let the nature to take its own course without much emphasis. I wonder how will the Iban become part of the high income society by 2020 without a high proportion of them attending tertiary education.
The tune of 1 grad per family is meaningless if it is not supported by quality education and infrastructure.
In the Iban traditional culture, there appears to be ways or informal curriculum or syllabus to raise up and teach their children as a male or female to become successful in life eg bagas, skillful farmer, indu pandai, bujang berani, tuai, or oral specilists, etc. as wrriten by Sandin in the Iban’s way of life.
Training our children to be “bagas”, skillful in variou trades, becoming bujang berani, etc have been our way of life for generations. Or else the Ibans will not expand and spread all over Kalimantan and Sarawak. You have to cultivate and maintain that way of life and interpret it into our contemporary lifestyle. There was never any other options in the past Iban way of life except to be “bagas”.
Whatever the quality of education and infrastructure, there is still a path to reach tertiary education albeit challenging, provided there is FIRST a strong will inside each Iban to succeed in education up to university levels. The Iban during pioneering times should have faced harsh conditions in the past during their migrations. Persevere what might come to emerge victorious! Will they? For example, Sk Ulu Lubai where teachers, students, parents’ and local community work together to achieve educational excellence. Citing external factors can be exciting but quite out of our control after the majority voted. Forget about the slogan if if it is political. I think we both agree that education is important, perhaps the first priority matter in raising of children and hopefully an increasing number of Iban aims to get square hats!
Parents’ Involvement: A Case Study of SK Ulu Lubai, Sarawak
Parents’ Involvement:
Introduction
Set amidst the lush green jungle, Ulu Lubai may not appear on anyone’s map. Yet, despite the isolation and harsh terrains, Ulu Lubai NPS has defied the odds to emerge as one of the best schools in Malaysia.
This school has shown exemplary success in Primary School Assessment Test (UPSR- public examination compulsory to all Standard Six pupils in Malaysian public schools) from 36 per cent of passing rate in 1999 to 78 per cent in 2002, 80
per cent in 2005 and 100 per cent in the last four years.
Ulu Lubai NPS has won 47 awards between 2002 and 2008, including four national awards, eight state awards and 35 at the divisional and district levels, with the latest being the 2009 Commonwealth Education Good Practice Award.
WHY?
Parents Involvement
Jaul Bunyau, Ulu Lubai Primay School Headmaster
“Our biggest motivators are the children. Putting in hours of hard work, and then to see them get good grades… I’m very pleased.
And, we wouldn’t have got anything near to what we’ve achieved if the parents were not with us. They have been very supportive and have given us plenty of encouragement. They are simply marvellous to work with, just like my 12 teachers.”
“There is no secret.
Only the close cooperation between the school, the parents and the local community who understands that only education can liberate the
new generation from the shackles of poverty”
“We cannot leave it to the teachers alone. Parents must play their part too. We help by organizing self-help programmes.”
The routine is simple.
After school hours in the daytime, the parents take over. They conduct extra classes in the long houses at night, assisted by a teacher on rotation.
There is no school canteen, which means parents cook in the morning and send food to the children during recess.
What else?
Tuai Rumah (headman) Ulu Lubai long house
http://tinyurl.com/parentCU14
VIDEO!!!
FINAL THOUGHTS
Previous studies showed that parents’ socioeconomic status have a significant influence on the success of students and schools.
But in the case of Ulu Lubai NPS, these aspects do not show dominant influence on the success of the school.
Yet it is collaboration between school and parents as well as the local community has contributed significantly to the effectiveness of schools.
TERIMA KASIH!!!
https://prezi.com/zdf3w9cszdzk/parents-involvement-a-case-study-of-sk-ulu-lubai-sarawak/
https://ms.wikipedia.org/wiki/Sekolah_Kebangsaan_Ulu_Lubai
Those are the healthy practices that is vital for children’s morale and motivation to attend school and have positive effect on their performances. In the past, the whole community was the academic institution where every parents are involved in their community’s children development be it in their daily chores, in a hunting or fishing expeditions, farming activities or any other other ventures. So the concept of parents-teachers association is not something new in Iban social system. Anyone in the community can be our children’s teacher on certain skill or knowledges. In Fact, it is very easy to practise that concept in a small and closed community like the past Ibans community. Those co-operations between families are essentials to ensure the survival of the whole community, especially when it comes to a security matters during those wild and brutal head hunting era.
Thus those practices should still be adopted and used in present day education development of the Iban children.
Iban adat and custom is still being practised in contemporary Iban society. Gawai Dayak is recognised as a public holiday and many new form of Gawai celebrations are introduced following modern trend. The main rituals have been adulterated in many forms and mostly are done in ignorant of the original form Iban rituals. I’m not sure if it can be called a progressive development. But many things have transformed over the past decades.
Even other religions evolve with time, don’t they?
Every religion or ideology must evolve or else they become irrelevant and risk being not accepted in a contemporary way of life.
Einstein and the Nuclear Age
Although he never worked directly on the atomic bomb, Einstein is often incorrectly associated with the advent of nuclear weapons. His famous equation E=mc2 explains the energy released in an atomic bomb but doesn’t explain how to build one. He repeatedly reminded people, “I do not consider myself the father of the release of atomic energy. My part in it was quite indirect.” Nevertheless, Einstein was frequently asked to explain his role—as he was when a Japanese magazine editor asked him, “Why did you cooperate in the production of atomic bombs, knowing full well their…destructive power?”
Einstein’s answer was always that his only act had been to write to President Roosevelt suggesting that the United States research atomic weapons before the Germans harnessed this deadly technology. He came to regret taking even this step. In an interview with Newsweek magazine, he said that “had I known that the Germans would not succeed in developing an atomic bomb, I would have done nothing.”
http://www.amnh.org/exhibitions/einstein/peace-and-war/the-manhattan-project/
Einstein is very aware of the possibility of misuse of his knowledge in atomic power by irresponsible people, as it is very destructive as much as it can be used to power human activity. Thus knowledge should be used in a balance way to benefit humankind, not for destruction of humankind because of differences in ideology or religion. Are humankind ever ready to receive greater knowledge … or, are humankind ever greedy for power and selfish needs? Think about it. I’m not against knowledge, but I’m against the misuse of knowledge.
Laban pengawa ngayau pala nadai agi diatu, tau ka gawai burung dikena ngaduka pemerani ngau pemandai dalam sekula sampai ke universiti dikena ngulihka degree?
Mapap …. tiap2 hari orang bekayau di dunya tu diatu. Anang ngumbai orang nadai ngayau agi … enti enda ngulih ka pala, orang bekayau ngulih ka kuasa enggau menoa. Pemandai skula tu enda gerenti ka nuan enda dikayau orang. Mayuh menua orang ke pandai anchur laban perang. Pemandai skula tu mayuh dikena orang bekayau. Anang saru penemu kita ke biak.
Ngayau pala ba menua Sarawak agi, amat nyak?
Amat urang agi bekayau/beperang ba menua bukai tang manahka tauka betul kini pengawa sida tu?
Pemandai sekula ukai ngancurke dunya tang ati mensia ti mapap ti ulih ngancurka dunya.
Pemandai sekula ulih ngerenti nuan ulih ngelaban ngalahke urang ti ngayau nuan.
Amat orang Sarawak alah laban raja Brooke laban Brooke ngena pemandai skula baka senapang, meriam ngau kapal?
Seruri: Ngayau antu pala ba menua Sarawak nadai agi, amat nyak? Ngayau pala pengundi endang bisi.
Ngayau is not to get Pala only, but to defeat one’s enemy that pose a threat to one’s community and to settle differences that cannot be settled in any other peaceful means.
Do you agree that education (pemandai skula) give more benefits than evils to humankind?
Yes, ngayau is attack or war to defeat enemies to settle disputes, to show valour, to take the enemy head skulls as trophies and valuables as perapasan like what OKP Dana Bayang who appears to let go the chance to expand Saribas Iban’s land/menua by not occupying the muara Kapuas areas attacked by him and his troop, even ‘muara tebas’ not occupied and to conquer their enemy lands like what Mujah Buah Raya did and like what Brooke dynasty did.
You do not compare Brooke and OKP Dana. The British have the capability and knowledge to rule the world, not only Sarawak. The Ibans leaders have no social structure that is capability to occupy and rule large areas as we lack the Administrative knowledge and resources capability. Out law only support a small riverine community. The Iban leaders only know how to attack and chase away their enemies or anyone who pose a threat to their community.
Bisi kini leka jaku baru “ngayau penemu/pemandai sekula”?
Tau kini leka jaku “ngayau” tu ditranslate agai leka jaku “jihad”?
I’m wondering if given longer time of independence (without the coming of Brooke), will the Iban build capability in administering and living the areas that they have won? It appears Mujah “Buah Raya” and the Ulu Ai Iban managed to conquer and stay in the Katibas and Baleh regions.
Mujah ‘Buah Raya” was just one of the successful Iban pioneer. He opened up a new settlement for his Iban followers. The early pioneers all started by conquering and chasing away other earlier inhabitants and start settling the place. Like other Iban pioneer leaders, Mujah did not build his dynasty in the Katibas and Baleh region. It’s not like other dynasty who conquered an area and either build a dynasty there or make those conquered people their vassal states who pay homages or taxes to the ruler. The Iban do not charge taxes on their conquered enemies, nor do they establish dynasty. Mujah do not “administer” his territory by establishing administrative centre in those regions. You have to be careful with your analysis or interpretation, especially those involved social history theory or term used.
Even if Brooke did not come to Sarawak, the Ibans will not be able to build an empire or a dynasty. Our structure of society do not support the building of an empire or dynasty like the Japanese, Thai, Burmese etc. The Ibans are basically an egalitarian society where any person have the freedom of becoming a leader where every person is equal before the customary law. Every major decision is made based on common consensus where every person participate in voicing out their opinion. There existed hereditary leader, but that was built based on trust by the whole community.
I wonder will an egalitarian society like that of the Iban ever evolve into hierarchical/monarchy/dynasty/empire society or stay as status quo, given a long period of independence (without Brooke)? Is the egalitarian society a phase or stage of society development?
The Iban already uses the term “raja berani” who has regional or riverine influence.
The Kutai Dayak or Pontianak Dayak appears to evolve into sultanate or kingdom after conversion to Islam.
The Iban from Saribas did migrate or expand to Krian and Balingian. Their leaders did administer their own affairs although they did not charge any taxes like Brunei or Brooke. The same applies to cases of Mujah “Buah Raya and Naga and Sumping (Ulu Ai Iban). They are the “tuai menua”, aren’t they?
I doubt the Iban will develop or evolve into a Dynasty or Kingdom. We are a warring tribe and conflict always happen internally or externally. That was why a small group of Ibans always get separated to open up new territory for themselves. A new leader will naturally rise up from among those groups. Ibans love freedom and don’t like their life to be restricted by remote central government. Iban will thrive only where there is plenty of freedom and not as subject to other law or order. To take those freedom away from the Ibans, you have to conquer them and make them your subject.
They are the “tuai menua”, aren’t they, based on consensus and trust by their followers and perintah of course? In the absence of Brooke or Brunei, they appear to be “raja berani”, perhaps a step away from being a king.
Before the coming of Brooke, they were our “Tuai Menua” who were the custodians of all adats that bind the Iban community together. Of course they have to be selected from among the “Raja Berani” to be their leader because of their success in personal achievement. Iban leadership was selected or chosen based on proven quality and personality to earn the respect of their followers. These pioneer leaders have the support of trusted “Raja Berani”, Bujang Berani, Tuai Burong, Tuai Adat and other community members in making decisions as he acted on consensus from the whole community.
I think the Iban may eventually develop or evolve into a Dynasty or Kingdom if left independent long enough without the coming Brooke because the land within Sarawak or the whole Kalimantan will become limited so that there are left no more areas to migrate to. Thus they will start to claim certain areas to be their menua/state which is already done so, perhaps headed by a chief equivalent to either raja or president of a republic.
The chief is already selected among the best or meritocracy ie a person with most proven tract record of personal achievement.
Of course, everybody likes freedom especially personal freedom which is accommodated within a fair and just dynasty/kingdom or republic.
Warring causes state building become more necessary ultimately like the Malay states.
I think early societies before establishment of big, united kingdoms like Britain were also very warring among themselves.
The Iban society is already subjected to law and order through their customary adat and burong.
The tuai menua (chiefs) are de facto the head of government or administration although not recognized as kings.
I guess egalitarian society of the Iban may be a temporary stage or phase of any society development.
The evolution from egalitarian to dynasty/kingdom or republic becomes quite necessary eventually as people becomes more exposed to ideas of politics perhaps through sojourns like bejalai or natural evolution process.
The Iban social structure has already evolve from egalitarian society to political dynasty as seen in present day Sarawak politics. Even our local chiefs are selected by controlling political parties, not elected and also selected not based on merit or other proven qualities of the past era.
That is a just a thought. It may happen or not.
Nama gawai nembiak indu ti baru ngankatka diri dara deh, kena meda nsait sida?
Maya ni umor nembiak lelaki tau sandau ari nitihke adat Iban? Maya pom 3 tauka pom 5?
Ti sandau ari, bakani curak ati babi ti madahke pemandai dalam sekula?
Orang numbor 5 tu ka ti dikumbai “bujang berani” alu makai ba tabak maya enchaboh arong? Nama kriteria nyadi bujang berani?
5. If the deceased had already joined a war expedition or had traveled a number of times to other countries on trading ventures when he died, the basket woven for him should be a garong Tunggal.
Orang numbor 6 tu kini ti dikumbai “manuk sabong”? Nama kriteria nyadi manok sabong?
6. If the deceased had once or twice led other people on a voyage in order to trade in other countries, the basket woven for him should be a garong ranggong dua with nine tooth-shaped projections at its bottom.
Pugu manok sabong tu kini ti dikubai “tuai manok sabong”?
7. If the deceased was a leading warrior (pugu manok sabong) when he died, he is entitled to be given a garong ranggong tiga basket with eleven tooth-shaped projections at its bottom. Its base is decorated with the hair of the enemies he killed.
8. If the deceased was a war leader (tau kayau) when he died, he is entitled to be given a garong ranggong lima called entugin with thirteen tooth-shaped projections at its bottom. Its base is heavily decorated with the hair of enemies.
9. If the deceased was a Great War leader (tau serang) when he died, he is given a garong ranggong tujoh basket which is also called mudor ruroh with fourteen tooth-shape projections at its bottom. Its base is fully decorated with the hair of enemies.
Bisi bala madahke ripih adat ngayau ngau nyadi tuai kayau baka tu:
1) Enti bedau bulih 3 igi pala, bedau tau enchaboh arong.
2) Enti bulih semina 3 igi pala, bedau tau naku antu pala.
3) Enti bulih semina 3 igi pala, bedau tau ngantung siti bengkong.
4) Udah bulih 7 igi pala, baru tau ngaga siti bengkong.
5) Enti bedau bulih siti benglong, bedau tau nyadi tuai kayau nyerang sebuah rumah (ukai kayau anak munoh siku dua).
6) Enti udah bulih 3 iti bengkong, baru tau gawai burong.
7) Enti enda gawai gawai burong, tau gawai kenyalang berani enti udah bulih 3 iti bengkong antu pala.
8) Udah nimang kenyalang, alu naku kenyalang.
Bisi bala bukai nemu peraturan datas nyak?
What is the difference between timang and pengap?
Qoute:
Both Pengap and Timang are invocatory chants – the calls to call the spirits to come, while Pengap is usually used to call ancestors and other spirits for help, Timang is specifically used in major festivals like Gawai to invite the gods to come.
Can anyone distinguish clearly between pengap and timang? Pengap is also used in major festivals like Gawai to invite the gods to come. But during pengap, lemambang in Saribas region will also sing timang kenyalang, timang antu pala and also sing denjang lelaki and denjang indu. They also sing timang jalung during gawai antu. So what is the difference? I am still puzzled. Can we say that pengap is not only to invite gods to come to gawai but also to invite ancestors and other spirits to attend the same gawai while timang is to invite only gods but no one else to attend gawai? Is this what the quote below means?
Qoute:
Both Pengap and Timang are invocatory chants – the calls to call the spirits to come, while Pengap is usually used to call ancestors and other spirits for help, Timang is specifically used in major festivals like Gawai to invite the gods to come.
Pengap is a narrative in the form of a song (like story telling)… timang is a praise (like when you praise the lord in your prayer)
Actually, I want to distinguish timang of Baleh versus pengap of Saribas, if there are any differences between them? In Baleh, only the term timang is used.
Of course in Saribas, timang is sung in between the pengap episodes to praise antu pala, pentik kenyalang and ai jalung.
Renong is also used during the pengap chanting, right?
Ramban is used for ngelambung.
Ari baca aku, tuju (symbolism) setiap tikas gawai asal/lama Iban ulu Btg Rajang nyak bakake disebut aku ba baroh tu. Amat nyak kini?
Ripih gawai asal/lama ba Ulu Rajang bisi 8 tikas nitihke rintai dalam bup Adat Gawai ti dikeluarke Tun Jugah Foundation:
1) Tresang Mansau – kena ngayanke diri ke tanju agai petara tauka antu alu minta tulung sida ngena sumpah tauka pengaroh.
2) Kalingkang – kena ngankatke diri nyadi lelaki bujang berani alu meda nasit ba ati babi.
3) Ijok Pumpong – kena brajar mumpong pala munsoh laban tali wi ti kena ngantung ranyai/pandung disimbang urang ke empu gawai ngena duku nyabur/ilang ti deka dikena ia ngayau. Duku tu udah ditimang lemambang maya genteran ngamboh.
4) Sempuyung Mata Ari – dikena miringke sempuyung ti dientakke ba kaki tangga awakke sempuyung tu bulih antu pala, enda balang.
5) Lemba Bumbun – dikena ngaduka (tauka nyembiang) lemba ti dikena ngebat ngau nenun baju tauak gari kena nurun ngayau ngambi gari tu mai/meri pemulih ngayau (enda sabau).
6) Kenyalang – gawia tu didirike dikena ngasuh semengat kenyalang nyerang semengat munsoh dulu dikena ngelemikke sida sebedau bala ngayau datai.
7) Sandung Liau – maya gawai tu adu perau disembiangke urang ke empu gawai ngambi ke ia mai nasit ti manah maya ngayau.
8) Mapal Tunggul – 3 iti tresang didirike ba tengan tanju. Gawai tu dikena “mapal tunggul” rumah munsoh ti udah dialahke alu ditunu maya ngayau. Reti nyak dikena ngelesike munsoh ba endur nyak.
Dalam bup nyak, tuju semua gawai tu disebut kena minta pemerani, pengelantang, penyamai, etb. Tuju ti disebut nyak “very general”.
New link for Dr. JJM PhD thesis:
https://digitalcollections.anu.edu.au/handle/1885/11194
Betabi orang bukai. Aku Amerikan. Iban leman bansa jako aku enda manah. Aku bisi siti nanya. Can someone help me to translate this Iban language?
Lari kia mayuh gak ukui ngagai duai iya. Nya alai ngasuh belajar. Nama enggai nyadi antu.
[Ran to other side also dogs chased them. That’s the reason [we] must learn. If don’t want to chase by ghosts.]
ngenyamai ka ati, Ngenyah aku,
terima kasih
Thanks
Basically it means ,,, anywhere you ran, there is always problem (chased by dogs). That’s why you are urged to study (learn) or else you become a ghost (useless person – always giving problem to other people)
wow! Terima Kasih! Inggeris nuan amat manah. Nemu nuan nulong siti agi? Aku enda beseling dalam reti. Indu nya melenang?
Ari siti, Rentap agi bejalai mai pala antu tu tadi nengah sungai, dia iya bisi meda indu siku, bajik amat. Ba ai indu nya tadi. Terjun iya ngambi indu nya tadi, tangkap iya indu nya, kepit iya bakanya. Tu agi megai pala antu nya tadi.
[A day after, Rentap walked while carrying the ghost’s head through the river, where he saw a lady, really beautiful. He plunged into the water and took that woman, caught her, and carried her under his arm like that. He still held the ghost’s head.]
Reti indu nyak melenang: The lady is swimming.
Qoute:
Melenang, to swim. Bisi Daya ti enda
tau melenang. There are Dyaks who cannot
swim.
http://www16.us.archive.org/stream/aseadyakdiction00bailgoog/aseadyakdiction00bailgoog_djvu.txt
I think melenang is a corrupted Malay word of berenang. In Iban, swimming is nyemerai.
Your “jaku Iban” is almost there. I’m wondering from whom you learnt it.
Terima Kasih. Baka ni nuan belajar Inggeris manah? Ba sekula?
Aku nerumbu ba Serikei nyau. Aku bisi amat matak ati Iban pengarap enggau cerita kelia. Nemu nuan cerita Rentap?
What did you do in Serikei? Are you connected with Iban or pure American learning to speak Iban?
About Rentap, there is a book written about him by a Malaysian writer. Search internet for it or check in library.
http://www.selectbooks.com.sg/getTitle.aspx?SBNum=046157
Cheapest of course, read wikipedia about Rentap.
https://en.wikipedia.org/wiki/Rentap
If you said you are interested in “pengarap and cerita Iban”, are you related to church or Chiristianity?
Enda dipegulai utai bukai, Tuchi Amerikan aku. Aku nyau ngempong cerita antu ari Kampung, enggau cerita Rentap. Minta ampun, Aku enda orang ke nitih ka Iesus Kristus. The Wiki page about Rentap is very nice. Kelia Rentap amat bujang berani.
Nama reti ‘Genggam semengat’?
Terima Kasih
“Genggam semengat” means extremely scared because to the Iban losing one’s soul means dead so you have to hold/clench your own soul in your hand/fist in the face of danger or emergency to prevent it from straying away.
There is an old Iban-English dictionary online if you wish to refer to it, if not already avaialble to you i.e.:
http://www16.us.archive.org/stream/aseadyakdiction00bailgoog/aseadyakdiction00bailgoog_djvu.txt
Aku belajar jaku urang putih ba sekula. De bedau madah bakani de berajar jaku Iban agai kami ditu.
Udah nuan maca bup ti ditulis urang Amerika tu? Patutu dibaca enti ka nemu bansa Iban.
Rajahs and Rebels: The Ibans of Sarawak Under Brooke Rule, 1841-1941 Hardcover – July, 1970
by Robert M. Pringle (Author)
Pls tell us the reasons why are you interested in “pengarap and cerita Iban”? Are you a writer or a student or a scholar/researcher?
Pls tell us what did you do at Serikei as I don’t understand the word “nerumbu” that you used in this sentence: Aku nerumbu ba Serikei nyau.
Sori madi, peturun urang Amerika enda entu tuci laban sida bisi darah ari bansa bukai baka Red Indians, English, Irish, Italian, Spanish etb. Nama bansa asal nuan kini, unggal?
Does anyone have a comparative studies between Hinsduism and Iban belief?
Nama reti Gawai Tuchong taun?
James,
Nadai kala ninga gawai bansa tu di Sarawak.
Nama reti Gawai Bungai Taun?
http://www.jstor.org/stable/40443139?seq=1#page_scan_tab_contents
Tu bengkah gawai ti diambi ari jerita Kumang Betelu:
1. Gawai Batu 6. Gawai Sakit
2. Gawai Ngalih Tanah 7. Renong Sakit
3. Gawai Ngemali Umai 8. Gawai Burong
4. Gawai Matah 9. Gawai Nama ka Tajau
5. Gawai Besimpan 10. Gawai Antu tauka Gawai Rugan
Sapa nemu nerangke Gawai Ngalih Tanah? Bakani ripih gawai tu?
“Gawai Ngalih Tanah, nya kitai begawai ka tanah laban iya udah kusi, udah ransi.”
“Ba Gawai Ngalih Tanah, Pulang Gana seduai Semarugah diambi ngabang.”
on August 20, 2013 at 2:18 am | Replyuwa1971
Quoted from above under Land And Agriculture:
21. If during the celebration of the gawai ngambi sempeli (a feast for reaping the last ears of padi), anyone disturbs the pandong altar where the padi grain is placed, the offender is fined sigi menukol, 50 cents, and a chicken.
Nama tuju gawai ngambi sempeli?
Nama kabuah Iban arapke Oang Panggau ngarung diri nyadi urar?
Quote:
Kenu ku pengarap asal bansa iban Keling datai ke dunya tu ngarung diri nyadi ular tedung,Laja ngarung diri nyadi ular Kendawang, Bungai Nuing ngarung diri nyadi Ular belalang, Pungga ngarung diri nyadi ular meresian tauka ular engkudu (ular meratai iku), Aki Keling selalu ngarung diri nyadi ular Nabau lalu Kumang nyadi ular tedung bulan tauka tedung sinu ngenang.
http://ibanentabai.blogspot.com/2011/09/kenang-ngelansa-batang-panggau-libau-di.html#comment-form
Sori, ripih gawai asal ba Ulu Rajang bisi 9 tikas nitihke rintai dalam bup Adat Gawai:
1) Tresang Mansau
2) Kalingkang
3) Ijok Pumpong
4) Sempuyung Mata Ari
5) Nangga Medan
6) Lemba Bumbun
7) Kenyalang
8) Sandung Liau
9) Mapal Tunggul
Nama gawai amat nithke tesis PhD Dr. James Masingl:
l. Gawai tresang Mansau
2. Gawai Kalingkang
3. Gawai Ijok Pumpong (Decapitating of gamuti palm ritual)
4. Gawai Tangga Raja (Notched-ladder of wealth)
5. Gawai Kayu Raya (Tree of wealth ritual)
6. Gawai Kenyalang (Hornbill ritual)
7. Gawai Nangga Langit (Notched-ladder to the sky)
8. Gawai Tangga Ari (Notched-ladder of day)
Ripih gawai ba Ulu Rajang bisi 11 tikas nitihke rintai dalam bup Adat Gawai:
1) Tresang Mansau
2) Kalingkang
3) Ijok Pumpong
4) Nangga Ari
5) Lesung
6) Sempuyung Mata Ari
7) Nangga Medan
8) Lemba Bumbun
9) Kenyalang
10) Sandung Liau
11) Mapal Tunggul
Nama reti leka jaku “medan”?
Menalan kini?
Dr James Masing bisi nyebut Gawai Nangga Langit, Gawai Tangga Raja ngau Gawai Kayu Raya dalam tesis ia. Nama kabuah nadai disebut dalam bup Adat Gawai kini?
Baru udah meli bup Adat Gawai ari Tun Jugah Foundation.
Gawai Sempuyung Mata Ari bisi ngaga meligai atas perabong sadau alu bisi sempuyung ti diengkake piring.
Gawai Nangga Medan ngena kalingkang belah empat, setiap belah dilengtika ke baroh endor ngantung priing.
Gawai Mapal Tunggul ngena udu praunyadike kechandi, Tu gawai ti pengabis ia ba Ulu Rajang.
Tang bup Adat Gawi tu nadai ngelansa 2 iti bansa gawai ti disebut Dr. Masing dalam tesis PhD ia, ianyak Gawai Tangga Raja ngau Gawai Kayu Raya,
Bup tu mega nadai nyedut Gawai Tangga Tuah Panggau Tali Raja.
Ulih bala bukai meri anak buah runding enti bisi.
Bup nyak mega nadai nyebut Gawi Ubah Rebah ti bisi disebut bala ba Sg Yong Kapit.
Sori, Gawai Sandau Liau ti ngena udu prau,
Gawai Mapal Tunggul ngena tresang 3 iti dirintai unjur ba tengah tanju.
Nama reti “piring 17 x 8?
Udah pengabang tembu tiki, tembu sambut orang, dia Keling lalu ngator piring turun tujoh belas kali lapan lalu dengkah ba tengah padang besai, babi tujoh iko, kerebau tiga iko, chapi lima iko dibunoh orang dia kena nanam Kayu Bangkit, Batang Purang Kunyit.
Sapa nemu nusoi gawai tangga raja, gawai nangga medan, gawai ubah rebah, gawai mapal tunggul, gawai sempuyung mata ari?
Ensera Telajan tu nusoi Gawai Kayu Raya ti bisi disebut Masing alam tesis Phd ia:
Udah nya baru indu meligai tujoh iko sama megai, sereta muka temilah sarang kayu nya. Udah nya Kunchi Hari enggau Endu Keniung, Kumang Panggau Ranggang matak kayu ari temilah. Udah iya pansut nya baru indu bukai lalu sama megai sereta lalu nanam iya. Dinga meriam lalu diselup orang tujoh kali ketungkah kayu nya didiri ka orang.
Udah kayu nya bediri, nya baru orang indu lima belas iko nya sama nempap batang iya. Peda tekala nya lalu nyadi kayu raya ngayong menoa, nyadi kayu baung ngelindong kampong. Pun iya bisi lapan pemerap. Peda batang nyau berira, dan nyau besinja, daun nyau betusun kanggan kesumba, bungai mas berega, bebuah ka intan tekang gemala. Dinga lagu munyi gita, sayat munyi bedula, munyi pelandai leka ensera, pantun saribu leka, nadai ke nadai munyi lagu samoa bansa didinga di puchok kayu nya.
Udah nya Endu Kumang Panggau Ranggang, laban iya sigi Bunsu Ribut ke bempu injin didin, lalu mantai ka nya, sereta ditanam iya enda jauh ari pun kayu bangkit. Peda kenu dia lalu nyadi pasar mua pengerami, nadai utai ke nadai meh nya dia.
Nya alai lapan hari lapan malam orang rami ngirup dia. Samoa utai dipakai sigi peneka ngambi tak ada bisi. Keba samoa bala pengabang bela nyau puas magang makai utai leboh gawai nya.Ka semilan hari nya baru pengabang mulai ka diri magang.
Leboh udah puang pulai pengabang dia Telajan madah ka apai seduai indai iya enda tau enda diau semak pun Kayu Bangkit, Batang Purang Kunyit enggai ka kayu nya dichuri orang. Tekala nya Telajan mansang kin, lalu ditempap iya tanah dia, lalu nyadi Astana besai sedia enggau bala soldadu beribu-ribu bisi dia samoa. Astana nya digaga ari batu perenching burak kuning, batu gadong biru. Atas perabong iya bisi mensegit enam iti alai penindok indu ke ulih iya pulai belelang. Lalu ba tengah astana nya bisi bilik siti ke besai alai sarang injin didin iya.
Nya alai pemadu penyenang sereta rami meh menoa Batang Panggau Libau pengudah pemulai Telajan ke mai Kayu Bangkit, Batang Purang Kunyit ari Mabong Kenujong Tujoh. Tali ai injin didin pen bisi mega nuju bilik besai sida apai iya Keling. Keba ika iya Kunchi Hari sigi sama sabaka enggau pengawa bini Telajan bukai. Lalu samoa sida sabilik enggau sida sarumah bela madah ka diri, nyamai diau di Batang Panggau.
Ari: https://www.facebook.com/permalink.php?id=138743559543505&story_fbid=589115897839600
Nama reti gawai tangga tuah panggau tali raja?
Ba resis Dr JJM, ia bisi nyebut gawai tangga raja. Sam kah tu ngau gawai tangga tuah panggau tali raja?
Tikas Gawai Burong ngau naka genteran pengap lemambang ba rambar 137:
https://books.google.com.my/books?id=sb6KBAAAQBAJ&pg=PA136&lpg=PA136&dq=gawai+sawi&source=bl&ots=HlXjjjGs-I&sig=DdKxW3XCnjFjCalCjUPlYOjUkmk&hl=en&sa=X&ei=yKK-VKawAePYmgXhoIDYBA&ved=0CF4Q6AEwCQ#v=onepage&q=gawai%20sawi&f=false
[…] See also https://gnmawar.wordpress.com/gawai-iban/ […]
Ranyai {beranyai), s. a mythkal nibong
palm supposed by Dyaks to grow in Hades
{Sabqyan) on a spacious plain. [During a
great Head Feast {Gawai Ranyai), spears
are put in an upright position in imitation of
the so-called Ranyai and the bravest warrior
present is invited to ** fell ” them],
http://www16.us.archive.org/stream/aseadyakdiction00bailgoog/aseadyakdiction00bailgoog_djvu.txt
Nama reti Gawai Sempuyung Matahari ngau Gawai Mapal Tunggul?
nama gawau nangga medan?
Ma gawai tuchong taun?
Bengkah gawai datas bisi disebut ditu tang aku enda nemu reti gawai nyak:
a minor rite observed by Ibans who still hold the traditional beliefs wanting to protect themselves because of such reasons as (a) having dreams, (b) traveling far or for a long time to the region of other people, (c) asking for charms,. [In the area of the Batang Rejang, the same as other regions in Sarawak, all offerings, besides from completed offerings, which are used to honor a company of important people who come must be blessed with the waving of a cockerel. If not, that offering is meaningless and pointless. The blood of the cockerel that is killed is used to mark (validate) that offering] (d) seeking direction and success having sensed that one’s work in business, farming, etc., has not been successful, (e) seeking blessing and protection for children and grandchildren who are going to school. When observing this rite, the family and others elevate and display the elements for offerings according to what is established for the gallery or the family room. After being started, the persons asked to make the offerings do so, following the sequences that are correct, that is, if the offering of the people observing the rite is an eight-part offering, all parts of the offering that are necessary for this complete offering must be provided. Likewise, the order of the persons making the offerings must follow the proper sequence, with the senior person making the offering on the right side, after which younger persons follow according to their ages. Ibans perform the rite of bedara’ in the evening, either on the gallery or in the family room.
source> A Comprehensive Iban-English Dictionary. by Prof Dr Vinson Sutlive
activities that are called `gawai’ are more important than other activities, and especially for persons who continue to follow traditional beliefs, and the chants that acquire the fruit of the mythical ranyai palm, and walking the way of the ancestors. An inventory of these indigenous festivals begins with Gawai Teresang Mansau, Gawai Kelingkang, Gawai Ijau Pumpung, Gawai Nangga’ Hari, Gawai Lesung, Gawai Sempuyung Matahari, Gawai Nangga Medan, Gawai Lemba’ Bumbun, Gawai Kenyalang, Gawai Sandung Liau, and Gawai Mapal Tunggul. The significance of all these rituals is enormous in the beliefs and behaviors of Ibans, whether organized according to schedule or in response to some dream or omen. They provide contexts within which organizers and others may seek good fortune and blessings particular to the powers of individual gods and spirits, for example, bravery from Sengalang Burung, wealth from Anda Mara, good health from Matai Tuai Raja Menjaya and Sempandai, good harvests from Sempulang Gana, long life from Ini’ Andan, medicants, from Ini’ Manang, and on and on for the needs of a good life. When a major festival is organized, hundreds of guests are invited, and thousands of dollars invest to ensure a surplus of food and drink. The festivals that are held, and their sequence varies by region and tradition. In the upper Rejang, the festivals that are observed are Gawa’ Nimang Benih, Gawa’ Nimang Bulu’, Gawa’ Nimang Sukat, Gawa’ Nimang Sera, Gawa’ Memali Umai, Gawa’ Nimang Engkuni’, Gawa’ Betubu’ Ayu, enggau Sandau Hari. Distinctions are made by region or river between `gawaʹ’, minor rites, and `gawai’, major events.
Lemba (v. f. [ngelemba; belemba), a proper
name, f., s. curculigo (but applied to other
plants having similar leaves ; a species of
thread is made from the fibre of this plant
whkh is used to tie up different portions of the
pua or kain when dipped in dye so that they
shall not take the colour of that dye), v. to go
and get lemba, Indai nyau ngelemba. Mother
has gone to get lemba.
Pengap (v. f. mengap ; bepengap), s. an
intoned incantation, v. to intone an incan-
tation . Kami ka ngasoh nuan mengap lalu
ka ngupah nuan sa ringgit. We are going to
ask you to intone an incantation and we will
pay you a dollar.
http://www16.us.archive.org/stream/aseadyakdiction00bailgoog/aseadyakdiction00bailgoog_djvu.txt
Madas, a ceremony of the nature pf a
propitiatory offering performed during the
planting when a bad omen has appeared.
Mudor {bemudur), a species of wild palm.
http://www16.us.archive.org/stream/aseadyakdiction00bailgoog/aseadyakdiction00bailgoog_djvu.txt
Gajah [begajah)^ s. an elephant, wooden
representation of an elephant, v. to hold a
feast in honour of the same (see Gawai),
Gajai {begajai), as kalambi gajaiy a jacket
with a frog pattern. Iya ngena kalambi ga-
jai. He wears a gajai jacket.
http://www16.us.archive.org/stream/aseadyakdiction00bailgoog/aseadyakdiction00bailgoog_djvu.txt
Genselan (v. f. ngenselan ; begenselan), s.
a sacrifice, the act of touching any person or
thing with blood for the propitiation of the
Spirits, V. to touch any person or thing with
blood in order to propitiate the Spirits.
Kami ngasoh nuan ngenselan pengabang. We
ask you to touch the guests with blood in
order to propitiate the Spirits.
http://www16.us.archive.org/stream/aseadyakdiction00bailgoog/aseadyakdiction00bailgoog_djvu.txt
Kalingkang {bekalingkang)^ a mat a
span square with the corners tied up with
string, used in ceremonies. http://www16.us.archive.org/stream/aseadyakdiction00bailgoog/aseadyakdiction00bailgoog_djvu.txt
Sandong: (besandong)^ the post upon
whteh the Tenyalang is put, a pestle with a
croton plant tied on to it put up in the mid-
dle of the verandah (ruai) during a feast.
http://www16.us.archive.org/stream/aseadyakdiction00bailgoog/aseadyakdiction00bailgoog_djvu.txt
Pedara (v. f. bedara; bepedara), s. an
offering, v. to make an offering. Udah ma-
nang bedara baru kitai makai. After the
manang has made an offering then we eat.
http://www16.us.archive.org/stream/aseadyakdiction00bailgoog/aseadyakdiction00bailgoog_djvu.txt
Pandong {bepandong\ s. a kind of alur
containing an offering to the gods, a proper
name, m., v. to hold the /aif^/f^ ceremony.
[ During the Feast called mandi rumah (the
house warming) a pandong is set up in the
middle of the covered verandah {ruai) ; it is
formed of four pieces of rotan covered with the
plangka and then with cloths {pua) and contains
an offering to the gods. An aged or distin-
guished man in battle is selected to guard the
pandong durmg the Feast. If the owner of the
pandong is fortunate a charm will be found in
the pandottg at the conclusion of the feast.
There are two kinds oipattdotig, pattdong laki
and pandong indu, the latter being inferior].
http://www16.us.archive.org/stream/aseadyakdiction00bailgoog/aseadyakdiction00bailgoog_djvu.txt
Piring (v. f. miring; bepiring)^ s. an offer-
ing, distribution, v. to make an offering, dis-
tribute. Kami Daya miring ka Pulang Gana,
We Dyaks make offerings to Pulang Gana.
lya miring kapengabang asi. He dbtributed
cooked rice to the guests.
http://www16.us.archive.org/stream/aseadyakdiction00bailgoog/aseadyakdiction00bailgoog_djvu.txt
Taken from : http://www16.us.archive.org/stream/aseadyakdiction00bailgoog/aseadyakdiction00bailgoog_djvu.txt
Gawa, s. a feast, v. to hold a feast, work,
be busy. Mensia enda tau enda gawa^ Men
must work, [see gawai],
Gawai (begawat), a. a Feast, v. to hold
a Feast. Digawai kami bisi Laut bisi China,
At our Feast there were Malays and there
were Chinese. Kami apin tentu begawai taun
tu. We are not yet certain about holding a
Feast this year.
[In a Gawai some request is made to the
gods, or else thanks are given them for
blessings aheady received. It may therefore’
be said to’ be always connected with some
religious motive.
A feast that has no connection with any
religious idea is called makai di ruai. Eating
in the central hall, or mxkji j^mi. Eating
with joy and in large nu ii:3e.;a.LjOOQlC
—48-
GAWAI.
The Gamai may be divided into three
classes : —
I. GawaiArUu. The Mourning Feast.
II. The ten Feasts in which requests
are made to the gods and sacrifices
^ are offered in their honour,
in. Other Feasts given upon special
occasions in obedience to some
dream, or to thank the gods for
having blessed them in obtaining a
valuable jar {tajau) or on recovery
from some long illness.
I. Gawtti Afttu, The Feast which ends
tU mourning for the dead. Beratttu or ngant’
H Sabayan ngabang. To invite the Spirits
from Hades to the least— is the Dyak expres-
sion used, and in this Feast the Spirits of the
dead are invited to join the living for the last
time in a friendly meal, for after the Gawai
Antu there are no more periodical mournings
{sabak\ for the dead.
This Feast lasts a day and a ni^ht In the
^arly morning a professional waller {orang ti
nyabak\ See sabak) seated on a swing in the
room of the bereaved persons begins a long
monotonous dirge \^sabak bebutih) invoking the
Spirits of the unseen world to come to the
]|’ea8t. The women m the room listen to this
singing, but the men are all outside amusing
themselves, engaged in ” setting ” cocks {nya”
hm^\ or in trius of strength {hebaiak iampong).
Inside the room there is weeping at the
thought of those who are dead, outside there
» shouting and laughter !
In the evening as it begins to grow dark
the wailer’s swing is removed to the centnd
hall (ruai) where he continues his invocations
till dawn. An offering of food and drink is
made to the deceased in whose honour the
Feast b held. Then follows the abolishment
of the mourning tie {ngetas ulit). The rel-
atives of the dead are still clothed in mourn-
ing garments, the men in sober-coloured
waist-cloths and the women with black rotan
girdles {tina chelutn\ An end of the waist-
cloth is cut off iind the Una severed by the
sword of a warrior who has recently returned
from some expedition against the enemy.
Bundles of finery whkh have been tied up
and put away are brought forth and the
bereaved then hasten to don their best apparel
having been previously touched with the
blood of a sacrificed fowl. The ceremony is
then over and the rest of the night is spent in
feasting and merriment.
The next niorning an offering of food and
also various little woven baskets {bqya), sup*
posed to represent the different articles a man
or a woman uses in daily life, are taken and
placed on the graves. These little baskets
are supposed to furnish the dead with imple-
ments m Hades {SabamH) so as to enable
them to earn their living there. In some
tribes, in addition to these things, monuments
{sungiup) of hard wood are taken and built
over the graves of the deceased. The pro-
cession to thtt burial ground and the placing
of the offerings on the grave conclude the
Feast, and friends and relations return to thdr
homes.
II. Of the second class of Feasts fouraro
offered to Pulang Gana, the God of the Earth,
who is supposed to reside in some rocky
cavern, deep down, hidden away from mor*
taFs sight. All these Feasts, it will be
noticed, have something to do with fiirming,
and are in fact means of asking Pulang Gana
to help them to get good crops and to make
the paddy they reap hst a long time. In all
these Feasts a pig is killed and the entrails
examined and pronounced to be propitious or
unpropitious, as the case may be, also offer*
ings of food^are made iu the centrsil hall {ruai)
and certain men who have given attention to
that branch of Dyak lore ana are able to chant
the invocations {fengap) walk up and down
round these offerings singing their monoton*
ous song. As a rule one man, followed by
some four or five others, starts from each end
of the ruai and they sing alternately thc^
song of praise to Pulang Gana, the men who
follow simply joining in with a short chorus
at the end of each verse. This chanting lasts
-for several hours and is indeed the important
religious ceremony connected with these four
Feasts..
(i). Gd^di niandi rumah, mangkong tiang^
or muai rumah. The house warming. A
blessing is asked upon the new house so that
the occupants may get good crops and live
long and happy lives.
(u)« GawaiBaiu, The feast of the wbet«
stones. It is held just before the clearing of
the fiirm land is begun. A blessing is adced
upon the whetstones so that they may make
sharp the implements that are used for clear-
ing the jungle.
(iii). Gawai Benih. The Feast of the
seed. This b held just before sowing. A
blessing is asked upon the seed that it may
multiply and give a plentiful return.
(iv). Gawai nyimpan faili. The Feast of
storing the paddy. This is held after the
reaping and winnowing is over. During the
Feast the paddy » taken up to the garret and
stored m tne paddy bins [gentongy Friends
who are invited to the Feast assist to store
the paddy. A blessing is asked upon the
paddy so that it may not decrease but may
last a long time.
The next six Feasts belong to this same
class but are given in honour of Singalang
Burong, the God of the Heavens. They aS
have reference in some way to going upon
the warpath and the taking of human heads
as trophies. Singalang Burong is believed
to be the God of all things that do not apper*
tain to fiirmmg and especially is he the God
of War. These feasts, naturally, are not so
frequently held as the four preceding but
when any of these Feasts in honour of Singa-
lang Burong is held a gteat deal is made of
the event. In all these Feasts, as before,
offerings are made and invocations are chant*
ed by r«rtain men. But in addition to these
things some specisd distinctive ceremony is
Digitized by
CAVA.
—49—
GEGENANG.
observed in the case of. each particular Feast.
(v). Gawai Burong or nikau ka Burong,
This Feast is held in order that the persons
who take part in it may be fortunate in tak-
ing heads or bringing home captives when
ihey go upon the warpath.
(vi)» Gawai Etichabuarong, A thanks-
giving Feast in honour of rece(itly acquired
heads.
(vii). Gawai Tenyalang or Bekettyalang or
Gawai Tras, The Hornbill Feast. The
wooden image of a Hornbill, brightly colour-
ed, is set up on a long pole facing towards the
country of the enemy in order that it may
** peck out their eyes” and make them easy
to defeat.
(viii). Gawai Ijok or Ijau pumping or
Sandong Liau, After a man has held the
HombiU Feast several times and has been
victorious against the enemy he proceeds to
hold this Gawai, A long pole is set up and
at the top of it a jar of native spirit (tuak) is
placed.
(ix). Gawai Gajah or Begajah. The Ele-
phant Feast. This is held in honour of the
heads taken in war by some distinguished
leader. It is said, so great is the im|x>rtance
of this Feast, that after it has been once held,
even if new heads are obtained, no Feasts
need be held in their honour. It is very
rarely observed (the last was held several
years ago by JCinckang 2LS\iz.nxig Dyak living
in the Undup). The wooden figure of an
elephant is placed upon the summit of a lofty
pole and the ceremonies observed are similar
to those of the Gaivai Tenyalang,
(x). Gawai ranyai or Beranyai, This
is the greatest of all Dyak Feasts. All the
heads are put in a winnowing basket [chapan)
with spears hung round suspended by cords.
A distmguished fighting man in full war cos-
tume sits beneath the spears and another lead-
ing warrior cuts with his sword the cords to
which the spears are tied.
III. Of the third class of Feasts little need
be said. A superstitioQs people Uke the
Dyaks, living in constant oread of unseen
powers, naturally hold a Feast and make
propitiatory offerings whenever anything out of
the usual course of events takes place, when
a man has had a bad dream or when a bird,
considered unfortunate, has come into the
house. Also upon recovery from long illness
some sort of ceremony is held to appease the
spirit of disease and to thank him for leaving
them. And yet again when a man has been
fortunate and has saved enough money to
buy a valuable jar [jiajau) a Feast is given,
offerings are made to ii (the jar), for it is sup-
posed to possess a soul {sawengat), and it is
miplored to stay long with them and not come
to any harm].
Amat pengarap Iban bisi kena rampit pengarap Hindu munyika dalam tulis di baroh tu?
I am still wondering whether these similarities between Iban belief and Hinduism are mere coincident or real? Was Hinduism which originated in the Ganges river adopted and adapted by Iban migrating and settling along the Kapuas river?
Mat Gawai Antu tau dikira headhunting rituals for the dead bakake disebut di baroh tu? Keterubah iya maca translation baka tu tang engka amat laban ranyai sebayan endang disebut Iban mayuh antu pala ti dirampas bala antu ti datai ngabang.
An old Kerambit Iban-Dayak jacket, woven in the Ikat Bidang style. Circa 1950.
The jacket is adorn with tied motifs of Buah Sempuyong / skull basket & Throne of Petara / Spirit motif. Note the white diamond shape pattern, each carries a skull inside a basket.
An important custome for various important ceremonies of the Kumang, Gawai, Gawai Antu(headhunting rituals for the dead) and traditional wedding. Very good condition.
Height: 55 cm / 21.7 inches
Armpit to armpit: 46 cm / 18.1 inches
Origin: Sarawak, Northern Borneo.
Source: http://www.worthpoint.com/worthopedia/gawai-antu-iban-warrior-jacket-170167168
http://www.utusansarawakonline.com/opinion/54/Pejalai-semengat-nuju-nikal-ari-Sebayan/
Kati gaya pengap Gawai Burong sida ke Saribas, nitihke tikas gawai nya kini?
How does the pengap chant vary with the ascending stages of the Bird Festival in Saribas region? Is the whole jalai pengap chanted repeatedly for each stage of Gawai Burong or it can stop according to the stage of paddy cultivation?
Masing clearly states the ending stage of timang for each stage of the gawai amat but Sandin does not so. Is that right?
Sandin nadai nyebut Gawai Ijok Pumpong baka Masing.
Saduai sama nadai nyebut Gawai Sandau Liau ti bisi disebut Vernon Kedit maya ngenang buah pua kumbu.
Lain mimit ripih timang gawai amat ti disebut punggal ari Kanowit tu ti nadai nempalai kasai (nanam taya), baka dalam ripih ti disebut dalam tesis PhD Masing.
Quote: Rimau chipped in: “The celebration is observed in accordance with the ripih (process) of Gawai Kelingkang in the Batang Rajang area. There are seven stages, starting with Nguak, Nyingka, Ngabas Amuk, Nyulap, Ngerara Belayan, Ngitang Tali Buru and Besimpan.”
Source: http://ibanology.wordpress.com/
Table 2:2 This table shows the possible order in which the gawai amat rituals may be performed.
Names of gawai ritual:
l. Gawai tresang Mansau
2. Gawai Kalingkang
3. Gawai Ijok Pumpong (Decapitating of gamuti palm ritual)
4. Gawai Tangga Raja (Notched-ladder of wealth)
5. Gawai Kayu Raya (Tree of wealth ritual)
6. Gawai Kenyalang (Hornbill ritual)
7. Gawai Nangga Langit (Notched-ladder to the sky)
8. Gawai Tangga Ari (Notched-ladder of day)
Timang length or stage:
Ngua (Nursing the trophy head) Part V:L658
Nyingka (end of forging) Part VI:l668
Bedua antara (dividing the land) Part VII :L416
Nyulap (first rite of planting) Part VIII:L246
Ninjau balayan (Surveying the padi) Part VIII :L325
Nekok (first rite of harvesting) Part VIII:L369
Nyimpan padi (Storing the padi)
Nempalai kasai (Planting of cotton) Part IX
When the chanting of timang ends:
Afternoon second day
Later afternoon third day
Afternoon fourth day
Morning fifth day
Morning fifth day
Afternoon fifth day
Afternoon fifth day
Mlorning seventh day
Source: Masing PhD thesis pdf.
http://www.theborneopost.com/2013/12/29/rare-iban-ritual-to-celebrate-good-fortune/
Enti munyi ko Masing timang gawai amat tu “sumpah ti pemadu bisa” kena ngalahke munsoh maya agi ngayau suba.
Ulihke enda kemaya ari tu, bansa Iban begawai kena ngalah munsoh dalam politik?
Amat mayuh bengkah pengawa ti dikereja nitih pengarap lama Iban ari bedara, gawa sampai gawai. Bisi bebida mimit pengawa pengarap lama tu antara Saribas ngau Baleh.
Sayau amat thesis PhD Aya Masing tu enda ta nyemetak nyebut petara Iban (Iban pantheon) ngau penatai sida baka Aya Sandin.
Masing nyebut Antu Tuah tang Sandin nyebut Anda Mara.
Saduai sama nyebut Sengalang Burong Lang, Pulang Gana ngau Selempandai.
Masing nyebut mayuh bengkah pengawa pengarap lama ari bedara, gawa beintu-intu ngau gawai amat. Gawai ti pemadu tinggi ia nya Gawai Nangga Ari.
Masing bakake nadai nyebut bansa pua kumbu ti dikena maya gawai amat baka Sandin.
Sapa ka maca thesis PhD Dr JJM? Tu link ya:
Click to access Masing_J.%20J._1981.pdf
Tabi samoa pemaca
Aku gaga ati udah tetemu PhD thesis TS Dr. JJ Masing alam internet maya searching for “Pungga”. It is interesting to read about the various types of gawai in the Baleh region.
Masing madahke pemayuh agih piring nithike pemayuh lelaki dalam tiap-tiap iti bilek. Ba menua kami ke Bradong, agih piring nitihke pemayuh endor kitai ka engka piring baka 4 sukut bilek besai, ba dapur siti, ba tajau beras siti, ba ruai siti, ba tanju siti ba umai tauka kebun engka siti, ba keresa bukai baka enjin sepit ngau perau, enjin beras, kerita tauak motosikal.
Masing pan enda madahke bakani ka milih leka piring alu nama tuju leka piring 3, 5, 7, 8 tauka 9 alu katas agai 28 ko urang. Aku udah bisi nulis reti leka piring tu ba begian piring alam blog tu bakake disebut TR Gaie maya aku nanya iya.
Siti utai nyelai sida Iban ke Baleh kin ngena telu segala, enda tau dibagi tauka dibelah telu manuk ti udah dipandok.
Nama gawa ngau gawai sida ke Baleh pan enda entu sebaka ngau nama gawai sida tunga ke Saribas. Peninggi Gawai Kenyalang ba tengah aja. Gawai Nangga Langit ti pemadu ti tinggi ba sida Baleh.
Gawai ni ti dikumbai urang putih head feast bakake di baroh tu? Enchaboh arong tauka ngetas ulit maya agi ngena antu pala kelia?
Quote: The Dayak custom of head-hunting is founded on the
same principle as that of scalp-hunting among the North-
American Indians. A young man formerly found it difficult
to obtain a wife till he had got at least one head to present
to the object of his heart as token of his prowess ; but it
was quite immaterial whether the head was that of man
or woman, of old or young. If a Dayak had lost a near
relative it became his duty to obtain a head, for until this
was accomplished, and a head feast had been given, the
family must remain in mourning, and the departed relative
would have no attendant in Sembayan (the shades) ; and so
in the event of a chief dying it was incumbent upon the
warriors of the tribe to procure one or more heads, in order that
his spirit should be properly attended by the spirits of those
sacrificed in his honour. Thus head-hunting became more or
less a natural instinct, and an obligatory duty.
Source: p26, http://www.archive.org/stream/historyofsarawak00bari/historyofsarawak00bari_djvu.txt
Bisi bala ka nyeritake adat nyambut Gawai Dayak ti bedara ari pelaboh, dapur, bilik , tanju alu agai tengah laman endor ngaga teresang tinggi? Bala iban ke kapit kin ngereja pengawa tu dinga aku. Nama tuju bedara ngau teresang tinggi nyak?
Tabi basa agai samoa pemaca
Amat ke enda Gawai Kenyalang tu bisi 4 iti renggat baka tu:
1) Ngaga kenyalang
2) Nansang kenyalang
3) Kenyalang betelu
4) Kenyalang nemu mantuk munsoh
Masing semina nyebut Gawai Kenyalang ngau Gawai Tansag Kenyalang dalam tesis ia.
Is Gawai Mimpi the same as Gawai Nangga Langit? Someone told me that the latter was held after somebody was asked by antu to kill 7 people in several dreams so the guy was unable to follow the request or otherwise he would be jailed or hanged by the authorities and thus had to apologize to petara by holding Gawai Nangga Langit? I appreacite any explanations on this matter.
Masing nadai nyebut Gawai Mimpi dalam tesis ia. Ari ni penatai Gawai Mimpi ti disebut Tun Jugah Foundation dalam repot ia?
Sap ulih nambahke atur gawa Sandau Ari?
Unggal GMMawar
Kemaya nuan ulih nambahke Atur ngau pengap Gawai Tuah kini?
Ulih nuan nambahke Gawai Kenyalang ngau Gawai Batambah Bulu?
Bakani ripih Enchaboh Arong kini? Sekali aja ke tanju.
Recently I read about Gawai Lada and Gawai Getah mentioned by Prof Clifford Sather in describing paddy-related rituals.
Gawai Lada is based on Gawai Ngemali Umai to avoid diseases and pests while Gawai Getah follows Gawai Batu to sharpen the steel tools.
There is a paper on Gawai Batambah Bulu:
Kedit, Peter Mulok. “Gawai Betambah-bulu”, Sarawak Museum Journal, XVII: 34-35, pp.120-122, 1969
Have not found any paper on Gawai Nangga Langit which could be very rarely celebrated.
Another name for this festival is Gawai Nimang Bulu and Antu Gayu is invited as the guest of honour.
Sapa bisi jerita Balang anak Kemping padi? Iya ditangkap alu dubunoh maya benong ka begawai Gerasi Papa ti meseti pindah rumah dalam kandang 7 hari. Iya mega dikumbai deka munoh babi belang ngau manok labang.
Ari randau ruai ngau bala kaban, bisi 2 iti da agi bansa gawai kitai Iban ari menoa tunga ka Mujong Kapit kin alu siti jerita nampok sakit bakake di baroh tu. Enti bala mayuh ulih nambahke penemu pasal gawai tu, tau ga madahke baka leka nimang bulu ngau nanga langit tu alu ripih pengawa nirike gawai tu.
* Gawai Nimang Bulu kena ngasoh gayu lalu antu ti dikanggau pan Autu Gayu.Tu engka nunda jerita Menggin ti betemu ngau Antu Gayu ti meri iya batu Gayu ti ngasoh iya idup sampai 7 serak. Gawai tu tau didirike enti diasoh antu ari mimpi. Maya tu urang ka dipegawaika diasoh duduk ba panggau tauka tawak maya urang nimang. Nyo dini ari, urang indu ti landik serta dipabasake urang pan nyait bulu (ubong) ba baju bulu ti tau dikena maya ka sakit awaka ngasoh pengidup regas. Pagi nyak, babi pan dibunoh alu ati iya pan lalu dipeda kena meda nasib urang ka empu gawai. Lemambang Kirak nimang maya gawai tu ti agi idup kemaya tu.
* Gawai Nanga langit kena ngampun (tu engka nundah Bejie ti ngaga tangga kena betemu ngau petara). Bisi apai tuai siku diasoh antu munoh 7 iko urang ari mimpi urang. Mula iya enda dikibokle ke iya urang nyak majak ga ngasoh iya bedengah 7 iko. Iya pan enggai laban udah bisi undang-undang kemaya ari diatu lalu enggaika ditangkap pulis. Nyadi bala madah iya patut diintu ngena Gawai Nanga Langit ti bejarit 7 ari 7 malam diau ngau tindok datas meligai ti digaga atas perabong rumah panjai ari tanju alu urang katas niki ngena tangga. Piring pan disediake baka nampok kediri ba maligai datas nyak. 7 iko babi dikena alu 7 igi buah nyor dikena nganti pala mensia.
* Nampok be pendam. Disediake piring alu dianjong nampok ba pendam kena minta ngerai ari penyakit. Anang lari betemu ngau antu tang meh bakani ka lari enti enda ulih angkat laban sakit raya. Pagi siti, peda ta mulai kediri tudah ari pendam. Iya pan gerai. Iya madahke bisi bala niang aki iya datai alu bisi siko urangke ngau aki iya ngubat iya malam iya nampok nyak. Urang ti gerai nampok tu agi idup diatu.
Jerita tu ditusoi Buntang Lepong ari Mujong.
\Source: http://ibanology.wordpress.com/2013/07/01/gawai-nimang-bulu-ngau-nanga-langit/
Which Iban rituals are called gawa? Is sandau ari considered a gawa or gawai?
The Ritual Use of Longhouse Space
Ritual brings into play, at different times, each of the major structural levels represented in the ritual and physical constitution of the longhouse. Thus the Iban divide the greater part of their ritual activity into three major categories: bedara’, gawa’, and gawai (see Masing 1981:34–55; Sandin 1980:40–42; Sather 1988:157–159). The bedara’ are essentially bilik-family rites, small thanksgiving or propitiation rituals held, for example, to nullify ill omens (makai burong) or acknowledge spiritual favours. The Iban distinguish between bedara’ mata’ (unripe bedara’), and bedara’ mansau (ripe bedara’). The first are held inside the family apartment, the second on the longhouse gallery. The movement from apartment to gallery marks an increase in the seriousness of the ritual and a shift in its social focus from the family as a separate entity to the family as a part of the longhouse community. The gawa’ are essentially longhouse rituals of intermediate complexity, while the gawai are major bardic rites, witnessed by guests drawn from the larger river region, including the community’s sapemakai (co-feasting allies). Both are performed on the gallery.
Masing’ PhD thesis clearly distingusih between bedara, gawa and gawai.
Sapa bisi Timang Ngiga Tuah?
Simposium Bahasa & Budaya Iban & Folklore Borneo/Kalimantan
2 Nov 2012 … Fungsi Dan Plot Timang Gawai Ngiga Tuah. (Invokasi Timang Gawai Mencari
Azimat Pemurah Rezeki). Oleh: Jimbun Anak Tawai. Moderator: …
warisansarawak.blogspot.com/2012/10/simposium-bahasa-budaya- – 103k – Similar pages
Enti diklik leka jaku gawai nyak, bisi reti iya bakatu:
gawai
bahasa Indonesia
Nomina
gawai (plural: gawai-gawai; posesif ku, mu, nya; partikula: kah, lah)
[Sunting] kerja; pekerjaan;
[Sunting] kl alat; perkakas
Daftar frasa yang mengandung kata gawai (3)
gawai raja
mata gawai
sandang gawai
gawai raja: (ark) pekerjaan rodi;
Daftar turunan kata gawai (2)
pegawai-pegawai
pegawai: pekerja di kantor; karyawan
Sinonim
kerja, kriya, pekerjaan, peranan, tugas
alat, instrumen, perabot, perangkat, peranti, perkakas, perlengkapan, radas
Terjemahan[?]
bahasa Inggris: work, gadget
bahasa Jawa: gawé
http://id.wiktionary.org/wiki/gawai
Ari ni penatai leka jaku gawai kini?
Bisi ga kala ninga bala nyebut urang nyin bisi gawa tauka bisi pengawa.
Aku bisi tebacake gawai tu engka ari jaku Jawa bakatu:
Kalau “gawai” pernah dengar. Asalnya dari mana, ya? mirip kosa kata Dayak Ezagren (kirim pesan) 01:47, 4 Juli 2011 (UTC)
Kayaknya dari bahasa Jawa: gawe Kevdave (bicara) 15:47, 4 Juli 2011 (UTC)
Jauh amat asalnya! gawe, gawi = kerja. Ezagren (kirim pesan) 15:56, 4 Juli 2011 (UTC)
Merupakan kata dasar dari kata “pegawai” (pekerja; gawai = kerja),
http://id.wikipedia.org/wiki/Wikipedia:Warung_Kopi_%28Bahasa%29/Arsip/Juli_2011
Nama pengawa ke dikumbai “Besant” di baroh tu kini?
Nama reti jaku besant tu?
But some of the pengap will tell us more about Petara than can be got
from the conversation of the natives, and the first which I lay under
contribution is the pengap of the Besant, a ceremony which is performed over
children, and less frequently over invalids, for their recovery. It is much in
vogue amongst the Balaus, but seldom resorted to, I think, by the other clans
of Sea Dyaks. Like all Dyak lore, it is prolix in the extreme, and deluged
with meaningless verbosity. I only refer to such points in it as will illustrate
my subject.
The object of the Besant is to obtain the presence and assistance of all
Petaras on behalf of the child — that he may become strong in body, skilful in
work, successful in farming, brave in war, and long in life. This is about the
sum total of the essential signification of the ceremony. The performers are
manangSf medicine men, who profess to have a special acquaintance with
Petaras above, and with the secrets of Hades beneath, and to exercise a magic
influence over all spirits and powers which produce disease among their
countrymen. The performer then directs his song to the Petaras above, and
implores them to look favourably upon the child. Somewhere at the
commencement of the function, a sacrifice is offered, when the manangs sing
as follows : —
http://archive.org/stream/nativessarawaka01lowgoog/nativessarawaka01lowgoog_djvu.txt
[…] https://gnmawar.wordpress.com/gawai-iban/ […]
[…] https://gnmawar.wordpress.com/gawai-iban/ […]
Why Gawai Antu is not listed here?
Where is timang jalong?
Nama bida gawai burong ngau gawai kenyalang?
Nama gawai tuah enda dirintaike di atas nyak? Indai aku madah, gawai tuah ulih sampai 3 kali.
Gawai Kenyalang endang bebida ari Gawai Burong.
Maya Gawai Kenyalang, patung kenyalang digaga. Udah nya nansang kenyalang, kenyalang betelu alu besai mantuk munsoh.
Maya Gawai Burong, tiang ranyai ti nyadi tuju/focus. Naku kenyalang ngau antu apala endang bisi.
Pejalai timang pan engka enda sebaka antara 2 gawai tu.
Urang tunga ke Baleh Gawai Ngelumbong nitihke Masing dalam PhD tesis ia.
Tabi basa ngagai bala mayuh.aku muji serakup kìtaì ulih mujur sampai ka sari tuk.kitai bansa iban mayuh diau di sarawak ditu tang kitai mayuh enda nyukung bansa diri.kitai bansa mayuh ka bepangkat besai tang nadai betulung ka pangan diri.serakup kitai bansa kitai maju…
Sigi dipinta kitai Iban sarakup dalam main asal, adat, jerita lama & jaku kitai.
Meri tabi basa ngagai semua ke bisi ngelawa laman web to…nyau temegah ati aku meda main asal enggau jerita ke bisi dibantaika unggal to dito..cukup manah..
Bekenangka gawai kitai Iban to, ba menua aku agi ngemeranka gawai..ngambika contoh, lebuh Gawai taun 2010 to kemari,bisi meh kami serumah begawai besai..ninting taun. Aku selalu betanya ngagai orang ke tuai,gawai to maioh macam, nitihka utaike deka di intu kitai. Baka gawai ba rumah panjai kami tahun 2010 to kemari, cukup besai pengawanya. Gawai Tangga Tuah Panggau Tali Raja, kena ia ngintu ruang bilik sida ia ke bisi utai nyelai nyadi. Gawai to ianya gawai beintu-intu, lebih besai ari gawai nama ke tuah, nimang tuah, tuah panggau tali raja enggau pengawa gawai beintu-intu ke bukai. Taja Gawai Tangga Tuah Panggau Tali Raja to besai, ia semina bisi ngerandang enggau nimang aja, nadai niti daun..aku enda meh nemu nama kebuah tauka tusut ia enggau manah agi, nya aku ngasuh unggal ke ngempu laman web to, sama-sama meh kitai ngiga gawai ke bakato.Bantai ke dito,ngambika semua kitai Iban bela nemu..laban maioh agi gawai beintu-intu bukai ke enda temu kitai..
Brapa renggat Gawai Tuah?
Munyi ka 3 renggat bakaka ti disebut Iban Btg Rajang datas nyak..
Indai aku ti udah beawai tuah ke terubah iya bisi madah nitihka jaku lemambang ari Pakan, Gawai Tuah tu bisi 3 renggat ngambi atau babi nyadi tang aku enda nemu nama siti-siti renggat. Engka munyi ko nuan, nama renggat iya:
1) Gawai Tangga Tuah Panggau Tali Raja, kena ia ngintu ruang bilik sida ia ke bisi utai nyelai nyadi. Gawai to ianya gawai beintu-intu, lebih besai ari
2) gawai nama ke tuah,
3) nimang tuah
Sebdau begawai tuah amat, tau ga bedara dulu alu lemamabang pan bisi nebah nyawa enda lama.
Ulih nuan madahka tauka nanyaka perengka pring ti dikena.
Sapa bisi bup tu kini?
Iban rites of passage and some related ritual acts:
a description of forms and functions
Front Cover
Henry Gana Ngadi
0 Reviews
Dewan Bahasa dan Pustaka, Kementerian Pendidikan, Malaysia, 1998 – Social Science – 117
Page 77
Page 77
Page 117
Page 117
Quote: Gawai Tangga Tuah Panggau Tali Raja,
Nama pandak gawai tu dikumbai Gawai Tangga Raja kini munyi ko Masing dalam tesis PhD ia?
pengawa gawai kitai iban ia ke pemadu tinggi ia nya GAWAI KENYALANG lemanbang nimang gawai to ngau pengelama 7hari 7malam alu kelumur dua ianya GAWAI KELINGKANG MANSAU, no.3 GAWAI PANDUNG gawai paling mit ianya GAWAI PIRING TIGA PULUH… iaka dikumbai kitai iban BEDARA’ LEMAI empai tau dikumbai gawai nya semina bedara taun aja.
Anthony Selat
Enti unyi ko nuan datas nyak, ripih peninggi gawai kiatai Iban bakatu:
1) Gawai Kenyalang
2) Gawai Kelingkang Mansau
3) Gawai Pandung
4) Gawai Piring Tiga Puluh ti dikumbai Bedara Lemai
Nama lakuah Gawai Broung enda ta nyengala disebut deh?
Ulih nuan nerang ngau dalam agi nama kabuah siti-siti gawai daras nyak ke disebut nuan nyaK?
Ari menua ni nuan kaban?
Nama gawai piring 30 nyak?
Aya,
Ulih nuan nerang ke aku definition Gawai Dayak & Ngiling Tikai
Mathew Ak Gendang
Enti nuan deka nemu asal kitai begawai, nuan tau macha article pasal gawai kitai Iban. Begawai tu endang siti ari chara kitai Iban nyembah Petara kitai ke udah nulong-nyukong bansa kitai kenyau ari kelia menya. Kitai mesti beterima kasih ngagai Petara enggau bunsu antu ke udah nulong bansa kitai kenyau ari kelia menya, baka reti Petara orang Jews ka enulong bansa Jews ari kelia menya ba dalam pengarap Christain. Kitai Iban endang bisi Petara kadiri empu nulong bansa kitai kenyau ari kelia menya. Sida endang patut di kingat serta di sembah ngambi ka bansa kitai meruan kering baka sida aki-ini kitai kelia. Kitai Iban nyau nadai pengering agi dia tu laban pengarap kitai kelalu udah dikachau regau serta di pechah ka pengarap bansa bukai.
tabi basa nuju ngagai semua pemacha lamanweb tu…..laban ktai tu enda duduk randa betunga mua,enda dudk besila betentang mata….enti kita ke enda kala ngamata enda kala meda adat lama tuai kelia nymbut gawai ari besai,,,kita ulih ngusung menua kami ianya KAMPUNG SUNGAI BULU SIMUNJAN….ba kampung kami agi mengkang bekena ka adat lama maya ngintu pengerami gawai dayak….chunto iya..
pengawa sebedau gawai 30.may….kami serumah bc ngabas enggau nganjung pemakai ngagai pendam….
31.may maya memagi kami bc pengawa nuduk pandung enggau niri ranyai…maya mlam nya kami bc pengawa makai ba ruai…udah makai begempuru begelumu ba ruai….kira jam 10.00 bla lemmbang mengap lalu kami serumh nitih ba belakang sambil ngelingi ranyai 3 kali…jam 12.00 tengh malam kami bc ngirup ai pengayu lalu siku lemmbang nyebut sampi gawai lalu kami serumah begempuru ngirup ba ruai……
1.jun maya memagi nya kami bc ngebau tiang pengingat lalu meri kenyalang makai…..udah nya kami bc adat betebus….
nya aja ulih di padh aku…..dlam 30,31 may enggau 1 jun kami bc mega pengawa bepekit kumang keling,belagu,lalu lmai hari nya besukan…..pengawa tu enda di tusi ku dlm ayat ku ba atas laban ayat ba ayat nya mina ku nerang pasal pengawa tauka adat lama ngintu gawai…..
Nama adat betebus?
Nama guna tiang pengingat?
Bakani meri kenyalang makai? Ngena piring leka brapa?
manah amat website tu..lama udah ngiga tang baru diatu tetemu..ulih translate dlm bm ka tu??keep a good work..maju bansa dayak…
aya bantai ke gmbar empurau..
Aya aku tu orang bandar ti enda entu nemu adat asal kitai iban. Ulih nulung aku enggau ngangjung ke aku tentang adat resam enggau pekasa asal ti dogaga kitai iban ngagai email aku. Terima kasih aya.
Steward Chagat,
Ngambi kadiri ba article aku ka bisi dia. Maioh amai utai ti tau dibacha dia.
aku ngarap ka kitai bansa ulih sama beserakup ngadu ka utai tu. pansut ka mayuh agi penyenang kitai iban ka diau di rumah panjai ka diatu.
Origin of Dara and baby name meaning … “Dara” means “Virgin”. It is a nick name Iban people used to call any unmarried young girl (instead of calling them by actual name), which is equivalent to “Miss”
[…] GAWAI ” Iban Cultural Heritage reddit_url=’http://www.baby-parenting.com/baby/babyname/Dara’ reddit_title=’Baby name meaning and origin for Dara’ […]
aloo aya..amt best blog tu…
ku ka nanya…
nda sure la..
gawai ke slalu disambut kitai maya 1/6 nya nma ia gawai nama???
See Yean Loo,
Udah maioh atricle pasal Gawai Iban dipublish ditu. Happy reading.
Hai! Ku ka maioh agi information pasal Gawai Iban serta e’gau Gawai antu…….. Mantai megak cara2 ngajat iban… Sapa2 ti nemu pasal Gawai Iban n Gawai antu,, please email ka aku… TQ :)Gawai iban Best!! Aku arapka maioh agi jerita kelulu dibantai dik..
Manah amat tusun Gawai kitai Iban.Aku nyau enda berasai masa abis macha semoa utai nya. Kati bisi agi pasal Gawai bukai? Baka Gawai Antu serta enggau tusun Timang Jalong?
manah amt
Tabi Mr. GNMawar..
aku berasai temegah ati meda semua ‘contents’ IBAN CULTURAL HERITAGE’ tu… Tu siti ari cara kitai Iban ngingat ke bansa diri empu ari dulu kelia sampai ke diatu laban diatu adat & main asal kitai Iban ke baka tu lama udah enda dikemerat ke agi, lalu nembiak rebak baru jarang ke nemu pasal our culture n heritage k baka tu. Tu meh pengawa ke ngemeran k bansa diri lalu ktai Iban…
ok, TQ.. “SAVE OUR CULTURE N HERITAGE”
Dara,
You are looking for which Jaguh? Our members here banyak jaguh2.
ku t’ingin mai ka jadi ngau ank iban,,ulih d cta kni urg bujang iban suba,,bk keling ti jaguh ko cta lama????????????????
Sujang,
Gawai Batu nya di publish aku dalam topik Gawai Umai.
aya nama nuan enggai nyerita lebih panjai agi pasal gawai batu kitai iban. Ngambika anembiak baru tok nemu apa gawai batu nya.
ricky,
Aku nadai kala ngambi gambar kitai iban begawai di rumah panjai.
aya ulih dik mantai ke gambar gambar pasal pengawa kitai iban di rumah panjai
Steward Chagat,
Pasal ngajat nadai aku udah ngaga research. Pasal miring …. bisi udah digaga aku ditu.
aku arapka bisi research ka nunjuk chara ka main alat musik asal kitai iban…
Aku rindu meda gaya kitai iban .Aya ulih dik mantai ba laman web tu pasal ngajat enggau miring kitai iban .TQ
Aku bisi meda website nuan. So far, your content quite good.
Arapka maioh agi jerita kelulu dibantai nuan ditu.
Thanks