INTRODUCTION
This page is about the genealogical traditions of the iban people from their mythical past ancestors to this modern day Ibans. Originally the tusut was told from one generation to the next by oral tradition and mentioned in various songs, prayers, praise performed at various rituals of the Iban people. My hope is to keep alive the memory of my ancestors journey and sacrifice through time …………….the blood, sweat and tears they shed to carve the way for the survival of their descendant. Let their hope and prayer for us will not be in vain.
From the time when God created Dayang Laing from a golden rock (tengkulas batu mas) , through the time Bejie climbed the stairway to heaven to seek answers from God, the arrival of Sengalang Burong and the people of Tansang Kenyalang, the arrival of the Panggau Libau and Gellong people, the arrival of Pateh Ambau (a nobleman from Minangkabau), to their present day descendent, the journey has been very eventful (at times brutal) and has been transcribed in various pages of this website. The main aim of this publication is to share with readers and the future generations the study of our Iban family tree as they spread their wings out across the land of hornbill.
Yours faithfully,
Gregory Nyanggau Mawar
Uchu Sengalang Burong
Benedict Sandin & Professor Clifford Sather wrote:
ABOUT THE TUSUT GENEALOGIES
The genealogies presented in the following appendix represent an important source of supplemental documentation. They derive, as explained in the Introduction, from the tusut, i.e., memorized, orally transmitted lines of descent preserved in memory by recognized genealogists and those whose pedigrees they trace. In addition to oral tusut, since the turn of the century a number of these lines have been recorded in writing (in Romanized Iban) and today there exists in the main Saribas, Layar, Paku, and Rimbas rivers, a considerable body of written genealogical traditions. These have also been drawn on by the author.
Like the original tusut from which they derive, each genealogy that appears in the following appendix consists of a single-line pedigree. Each begins with a named founder (pun) and is traced through a single descendant in each generation. The descendant through whom the genealogy is traced may be either a man or a woman. It is in this form, as a single-line, bilateral pedigree, that individual tusut are typically memorized and recited by the Iban, and it was in this form that the author originally recorded them in written transcription.
It is important to stress that while each tusut represents a single-line genealogy, the tusut as a collective body of oral genealogical traditions are extremely branching. Through their interconnection they provide individual with a number of alternative ways of tracing ancestry, or of establishing his or her kinship with other persons. Thus the genealogies presented here can only hint at the complexity of the tusut genealogies as an active, living, continually changing body of oral tradition.
The method the author has used to present these genealogies requires a brief explanation (see also Sandin 1967: 94-95). Essentially, the materials are presented in three columns. The first column begins with the name of the pedigree founder. It lists by generation each successive descendant through whom the line is traced. The “X” that appears between the names listed in the first and second columns indicates marriage. The names in column 2 are therefore the names of the husbands or wives (if known) of the main-line descendants whose names appear preceding the “X” in column 1. As already noted, Iban kinship is bilateral and the tusut, as I mentioned in the Introduction, are traced through women as well as men. Unless the sex of an individual is clear from the context, women are indicated in the genealogies by a (f).
The names that appear in column 3 are those of the offspring of the married couples whose names are paired in columns 1 and 2. Since each genealogy is a single-line pedigree, the name of only one of these offspring reappears in column 1 at the start of the next generation below. This, of course, is the main-line descendant through whom the pedigree is traced.
Here it should be noted that the names of additional offspring may be, and, indeed, in the case of recent generations, frequently are remembered, and may be given when a tusut is recited. This feature of the tusut can be seen from the genealogies recorded here. The recall of additional offspring, beside the main-line descendant, is one of the factors that accounts for the ramifying nature of the tusut. Another even more important factor is the pairing of husbands and wives, both of whose names, except in the earliest generations of very long tusut, are listed when the tusut is recited. This is illustrated by the examples I discussed in the Introduction. Potentially, and very often in fact, each child is the point of departure for an additional tusut. Which offspring is used in following out a line of descent will depend upon the purpose an individual has in mind in reciting a tusut, and often, in tracing ancestry back in time, points of collateral connection are established between persons as a result of their ability to recall the names of additional brothers or sisters, beside the main-line descendants through whom connecting lines are being traced. Not surprisingly the names of additional offspring, up to seven or eight, are more commonly recalled for the most recent generations in any particular tusut. Again, this can be seen from the genealogies that follow. On the other hand, the earliest generations in the case of particularly long genealogies rarely include the names of more than one offspring. In some cases even the names of husbands and wives are absent (see, for example, Genealogy I, generations 1-6; or Genealogy II, generations 1-10). Additional names begin to occur frequently some ten generations before the present, and in the Saribas are regularly remembered, and tend to be quite complete, for the most recent four or five generations.
An additional factor that adds further flexibility to the tusut is that pedigrees may be traced through either adoptive or natural parents. As adoption is frequent, this allows most individuals, as noted in the Introduction, further lines of ascent in tracing their ancestry.
In the genealogies that follow the author gives examples that suggest something of the highly branching nature of the tusut. Following a complete single-line pedigree (batang tusut), he has, in some cases, recorded a number of partial branching lines (pechah tusut), each diverging through a brother or sister of one of its main-line descendants. The point of divergence is indicated by the numbering of generations. This follows from the main-line pedigree. Thus, for example, Genealogy la branches from Genealogy I at generation 26. The main-line genealogy is traced through Cheraring (f), while Genealogy la is traced from her brother Jantan (see Genealogy 1 and la, gen. 26). Both are children of Sawai and Kaya, as shown from the main-line pedigree.
Generations, in all cases, are consecutively numbered, beginning with the generation of the pedigree founder, represented here as generation 1. The same system was used by Benedict Sandin in his previous writings, including The Sea Dayaks. Numbering is thus in accordance with each genealogy itself. This system is, of course, arbitrary. It assumes that for each particular genealogy no more remote ancestor is known than the one whose name appears at the start of the first column as the tusut’s “source”. In actuality, it is always possible, of course, that other informants may exist who are able to extend this pedigree further back in time, beyond this particular ancestor to an even more remote “source”.
Counting both main-line and branching genealogies, the author has recorded 68 genealogies in the following appendix. These vary in the number of generations they contain from 4 to 32. The mean number is 18. All end with adults who were alive, most of them married and with children, between 1976 and 1981, when these genealogies were originally compiled.
The personal names that appear in the tusut introduce a possible element of confusion. Every Iban receives a personal name (nama) soon after birth and their use in the tusut represents one important context in which personal names are employed by the Iban. Possible confusion arises from the fact that such names are not necessarily retained, but may be changed and a new name taken at any time during an individual’s life, as a result, for example, of ill-health or persistent misfortune. As a consequence, it is not uncommon for the same person to be known by more than one name in the course of his or her lifetime. As a result, it occasionally happens that the same individual may appear in one tusut under one name and in another under a different name. In addition, the same name may be pronounced differently. This is most apparent when dealing with the names of remote ancestors whose descendants now live in widely separated areas. These differences may be marked enough to make it difficult to establish the identity of particular ancestors, or to correlate genealogies from different regions.
Another source of possible confusion derives from the practice of re-bestowing (ngangkat) the same personal name on a descendant of the original name-bearer in every fourth generation. In the Saribas, such re-bestowal of names is a very common practice. As a result, the same names tend to appear again and again within single family lines. An example of this practice can be seen in the case of “Blaki” in Genealogy I and of “Uyut” in Genealogy III. Names are never re-bestowed on nearer generations. This insures that the original name bearer is never alive at the same time as his or her namesake. The avoidance is also related to a prohibition (pemali) on the use of personal names between in-laws of the same and closely ascending and descending generations (see Sandin 1980a: 65 for a brief discussion of this prohibition). Such a prohibition would be difficult to observe if names were re-bestowed on nearer descendants. In order to avoid confusion between ancestors and descendants bearing the same name, the author has distinguished between them, whenever they occur in the same genealogy, by the use of Roman numerals, e.g., in Genealogy I, Blaki I, Blaki II, and so on. This convention is, of course, the author’s own and is unknown in the original tusut. Here, however, the terms tuai (elder) and biak (junior) are sometimes used, appended to names, to distinguish those of earlier and later generations.
Personal names are seldom used in conversation or direct address among those who are well-known to one another, including members of the same longhouse. Except for children, their use is generally regarded as impolite or disrespectful. Once a person is married and has a son or daughter, he or she is ordinarily addressed by a teknonym, that is to say, by the name of his or her child, as either “Mother of (indai)…” or “Father of (apai) So-and-So” (using the child’s personal name), for example, as Indai Mawat (“Mother of Mawat”) or Apai Lada (“Father of Lada)”. The child whose name is used is usually the first-born or first-born son. Later, a person may be known by the name of a grandchild, as “Grandmother of (ini’)…” or “Grandfather of (aki’) So-and-So”. Teknonyms rarely appear in the tusut although they are occasionally used in the historical narratives and sometimes appear in ritual invocations of ancestors.
In the past warriors who succeeded in taking the head (antu pala) of an enemy in war were entitled to bear a praise-name or ensumbar as a way of commemorating their prowess. In the genealogies that follow, as well as in the main text and notes, praise-names are enclosed in quotation marks. Examples, which are many, include “Bedilang Besi” (“Iron Hearth”), “Mali Lebu” (“Invincible”), “Rentap” (“Collapse”), “Bujang Berani” (“Brave Bachelor”), “Tarang” (“Brilliant”), and “Lang Ngindang” (“Soaring Hawk”). Ensumbar are commonly used in chants and oral narratives, but appear in the tusut, as a rule, only in combination with personal names. However, many Iban leaders of the past are remembered chiefly by their praise-name. For this reason, the author has recorded both praise-names and personal names when both have been preserved in the oral tradition. Again, the use of praise-names introduces a possible element of confusion. This is because the same ensumbar was sometimes taken in the past by more than one warrior. Examples from the present study include, for example, Jiram “Rentap” and Libau “Rentap“, Tur “Bayang” and Dana “Bayang“. Many others could be cited.
In The Sea Dayak of Borneo, Benedict Sandin (1967: 95-96) reminded his readers of the gaps and inconsistencies that exist in the tusut traditions. This reminder deserves repeating. The existence of significant discrepancies should hardly be surprising, given the fact that we are dealing here with verbally transmitted traditions which serve a variety of significant social functions and depend, very largely, on human memory for their preservation. Thus the tusut relate not merely to the past, but continue to play an active part in contemporary social relations as well. Among other things, they legitimize claims to historical leadership or to past emigrational priority; they help keep alive kinship ties; and secure land rights and community boundaries. What is surprising is that these traditions are as consistent and as rich in historical materials as we find them. Aside from annotation, no attempt has been made to rewrite the genealogies that follow, to make them more “logical” or historically coherent. Instead, the author has recorded them from the tusut exactly as the latter were entered into his field-notes, so that they might be read independently, over and against the mythic and historical narratives that form his principal historical sources.
This page has the following sub pages.
It seems the same tusut from Pateh Ambau is qouted in this article by Tom Harisson:
http://scholarspace.manoa.hawaii.edu/bitstream/handle/10125/19125/AP-v13n1-17-45.pdf?sequence=1
Nama Pateh Ambau tu datai tubuh ari Minangkabau tauka ditemu dalam buloh?
Nama Lang ti datai ari Sumatra ukai urang Minangkabau?
Qoute:
From the time when God created Dayang Laing from a golden rock (tengkulas batu mas) , through the time Bejie climbed the stairway to heaven to seek answers from God, the arrival of Sengalang Burong and the people of Tansang Kenyalang, the arrival of the Panggau Libau and Gellong people, the arrival of Pateh Ambau (a nobleman from Minangkabau), to their present day descendent, the journey has been very eventful (at times brutal) and has been transcribed in various pages of this website.
Sapa idup dulu agi antara sida tu kini tauka sida serambau: Bejie, Lang, Orang Panggau ngau Pateh Ambau?
Tabi Uncle GN,
Rindu ati maca blog nn tok.Ku ka nemu ngau silik agi jerita kedu lang ngindang enggau kusau batu begitang (ti bisi). Aku Lemi ari Julau, niang aki ku benama Ambu anak Kedu. sida ambu semadi 2 laki, 3 indu. niang aki endawie (OK teku sibu), niang aki ambu (tuai rumah), ini beremas (australia), ini gaty ( jabatan perangkaan sibu), indai rose (taman malihah kuching). Asal cda aki ku mayuh menua, ari Awik Saratok melunggang g ulu Entabai, rarat g Batang Entabai, serta datai ba Pulau Kerto Sibu. Maya ku ag mit suba, niang aki selalu nusi jerita aki tuai kedu lang ngindang and aki tuai kusau batu begitang ke belelang g menua chantung (china) ngena kapal tungkang, bepantap ngau bala sami ba tua pek kong din berebut ke batu gemala t nemu beranak. Menang meh sida aki tuai kusau ko niang aki ambu. batu gemala nya alu bai pulai ke pulau kerto sibu. nemu beranak batu gemala nya lalu anak ia dijual g tauke cina zaman british suba. tubuh niang aki ku empu ambu anak kedu agi ampit meda batu nya maya cda baru lanjau tang laban kitai bangsa ke kepapas ke penyenang pangan diri, bisi org nunu rumah cda aki ku ba pulai kerto maya nya lalu batu nya nadai temu ag samapai saritu. lengka ke dulu cerita nya, tuju aku ke ngepos tok lbn ka nemu peturun diri awak, ka nemu serak ke berapa nda mh km tok, t amat aki tuai kedu kami nya ke dalam jerita asal iban awak ke bc dikingat ke sampai g tubuh anak ucu..ukai ka ngambu sapa2. bilik tuai kami agi nyimpan nyabir ke bisi buk munsuh ba ulu ia ke dikena niang aki tuai ngayau suba.
Search dek Kedu Lang Ngindang. Bisi Borneo Post madahke peturun ia Jeti (enti enda salah ku) ngau tajau kena nyimpan jari ia. Ulih dek nanya bakani Kedu tau nyadi tuai kayau ba Skrang alu madahke jerita pengidup ia? Sapa Kusau Batu Begitang nyak?
aki nuan Ambu anak Kedu? nuan nemu sapa ngada ke kedu
Mr Mawar,ulih ku nemu mayuh agik cerita pasal Lang Ngindang..aku ka nemu ngau lebih silik agik psal purih tuk..au arap nuan ulih nolong ku.terima kasih uncle.
Aki Kedu tk sg myuh anak, kedua ia ngau pindah lalu kdua ia ag tinggal bk ulu entabai…cerita nda entu dtusoi lbn maya kayau ke mnua kayan ia bc tangkap lbh2 ag ank raja kayan t benama Long…long anak raja kayan t bnama Lake Dian..meda pemajik Long ia ngambi ke bini
Bisi bala ari Rumah Rantang, Nanga Senulau ditu? Ari ni jalai agai Nanga Senulau, ngena sungai tauka bisi jalai alun?
Peda aku alam internet, Senulau tu antara Pakan/Julau ngau Saratok. Jalai ari Pakan empai datai ba ulu Senulau. Bisi ga holiday package agai Senulau.
Bisi bala ari Ulu Bulu, Senulau ditu? Aku ka ngiga bala ari aki amboh kami ti benama Sengaling ti belelang alu jadi ngau Bredai ari Bradong.
Sengaling nemu nempak tang ukai Maloh ko niang aki Padang aku ari Jalak.Ladong, Pakan.
Sengaling bisi 2 iko meynadi ia nyak Inguul (M) ngau Angtuh (m) ti penyabung.
Seruri:
Sengaling bisi 2 iko menyadi ia nyak Inggul (M) ngau Angtuh (m) ti penyabung.
For hottest news you have to pay a visit world wide web and on web I found this web site as a best site for newest updates.
ni gaya tusut orang ari menua ulu rimbas dulu suba ka nemuai gai menua ulu melupa di saratok? baka kami tu nembiak baru.sigi amai ari kami sebilik bisi agi nemu tusut ka kaban belayan.
Tabi Sir Gregory,
Nyadi aku Eda ari Brunei. Aku deka nemu pasal turun orang ke bisi benama “Meringai” tu. Nembiak bujang ke di beri nama tu, iya nya endang peturun sida “Bayang”. Aku kurang pasti enti nembiak tu related to OKP Dana Bayang. So I need your favor to research on this if you can.You can contact me through this email babyfender89@gmail.com.
Your blog indeed very impressive. Where the heritage is still keeping alive. Keep the good work! God bless you.
Regards,
Eda
Eda, t nuan ari brunai, menyadi aki ku t bnama Ngindang pindah ke brunai..apai Ngindang ianya Bungsu, Bungsu d,adaka Dumbal, Dumbal d,adaka Kedu..Pedang Kedu ngau myuh ga tajau pemai ari kedu tg ke.dkembuan Nuing madi ngindang 9 iti…4kena angus bk rmh Ranti ,ng. Melepong ulu Entabai bln 10 2012
Tabi Aya GNMawar,,nyema nuan bc tusut Pengarah Isek (Saka) minta tulung nuan email ngagai aku.(gadoom83@gmail.com) Terima Kasih
[…] https://gnmawar.wordpress.com/tusut-iban/ […]
Tabi semua,
Rindu ninga randau tu. Baru macha ruang tu diatu. Tu nyau lebih 6 taun kami menyanak udah ninggal ka menua lalu diau matau menua gurun Arabia. Ba Muscat Oman.
Niang Indai Tebari,(Idut) tukang sabak nya menydai indai aku nama Buting ak Ola (aged 80 plus) agi regas. Menyadi sida ke nama Lipi or Indai Bujang di Lubau Layar, pan nyadi tukang sabak meh.
Aku nadai nemu nyabak baka sida tang enti bebiau (biau rama eg gawai, ngelelau ka pengabang), nimang anak, nya tau ga di kenyadi ka.
Aku chukup rindu ka leka main Iban n culture kitai Iban.
Goog job ka kita ke udah numbuh ka ruang tu.
Norina Umoi Utot
Oman
Tabi Wai Norina
Keni gaya leka timang anak? Tau nuan mansut ke ditu?
Dear Mawar,
I am keen to know who were the parents and grand parents of Sawai?. I have been questioning several people including Datuk Edmund Langgu,he did not give me a definite answer.We only knew that Sawai is the wife of Rentap (Libau). Please kindly let us know.
STEPHEN RANDI.
Kati bala peturun Rentap empu ba Julau udah ditanyan nuan kini?
tuai rumah besi penemu entan tusut kaya penglima randi..tq tuai rumah..
I am very, very interested about Mr telichu and Mr Telichai. They were brothers. I mean blood brothers. That mean they are from the same gene pool.
The most interesting thing was that Mr Telichu changed to become a antu. What made him? And his descendants are all antu.
Mr Telichai remained human.
These raised some hundred dollars questions. Can we assume that Mr Telichai has the antu gene (but is not activated). Can we assume that all Mr Telichai’s descendent have that antu gene and that over the generations, it got activated and that person whose gene was activated got some or all the characterestics of the antu?
Dear Peturun Jalin,
M the 5th Decendants of Kedu Lang Ngindang. We are also in search of the rest of his generations..You may want to contact me at boff67@gmail.com. Cheers..
Many tks Greg for having this blog.. God Bless..Keep up the great writting..
tabi basa ke semua kaban iban tik bangsa enggau aku
Keterubah ya aku meri trima kasih ngagai GNMawar tik dah ngaga webside tok tik amat bguna ngagai bala bangsa iban ,tahniah agai ya mega
pia mega aku dulu minta ampun tik sema bc salah jaku/eja tauka susun atur jaku dlm bahasa iban
Kemaya aku ke macha webside tok ,aku amat besai ati n bangga nyadi siku anak iban .Mayuh pasal Iban aku endak nemu laban maya aku gk sekula suba aku ndak mhargai tauka ndak ngambik peresa Bahasa Iban laban aku bedau meda Keistimewaan bagsa aku empu ,tang meh kemaya aku belajar d luar n diau d luar negara aku berasai malu laban ndak nemu baka ne ka nyaut bala pangan aku tik bangsa buka i lebuh sida btanya ka asal usul /adat/leka main bangsa iban
nya alai maya aku pulai ke sarawak aku bjanji a ngemaesai ka bansa aku empu
diatu aku benung ngaga Projek Homestay rumah panjai,cafe n kedai craf tangan tik ngemantai ke perengaka iban nggau adat ngau cara idup kitai bangsa Iban .
ngarap ka ngau sukung bala bangsa aku n GNMawar aku ulih mai bansa kitai d kelala di serata dunya .
Cukup besai ati enti sema GN Mawar Ulih nulung aku ngiga tusut Pengulu Inggol tik berasal ari Lemanak Lubok Antu ,tik diau d Merindun ,Enti endak salah aku Anak ya diatu ya nyak Pengulu Kiroh Inggaol tik Tuai,Menon Inggol tik numbur 2 ngau ke biak ya nyak Tuai Rumah Sibat Suil.
Amat gag tik nuan ulih email ke aku d (avy_menon86@yahoo.com)
barang sapa bala bukai tik ka bkongsi penumu .idea ngau aku cara bukai tik tau ngemesa ke bangsa Iban tau mega ngnjung email ke aku .
Aku ngau besai ati alan malas mgs ari bala kita semua .
Aviee,
Manah amai projek homestay nuan. Arap ka projek nya mujur ila. Sorry, aku nadai mayuh jerita lama pasal bala kitai ari Lemanak. Bala sida ari Pegari Production tentu mayuh udah ngaga research ba menua nya.
avy_menon
dini rumah nuan ba merindun diak deh avy?
Tabi aya,
aku rindu amat maca semua utai ti bisi diayan ke nn ditu esp. pasal tusut kitai Iban. Ditu aku bisi siti peminta ngagai nn aya..
aku arap ke nn ulih mantai ke tusut ari Asun ti bejuluk “Bah Tunggal” enggau Balang laban tusut tu amat besai guna ba aku.
terima kasih.
pandai nuan bejurai ke sara lama TUAI, nyempiang tesau adat kelia……..ooooooooooohhhhhhhhhaaaaaaaaaa, enda puni iban munya,…enda lesi bansa dayak…..parai orang ke lama ngibun sempakat adat kelia….agi di sidiq raban baru ia landik begilik nekan komputer…….GNmawar tau digaga ke julok, bejulok ka bujang andi pulai belelang,…mai temaga tujoh sangking,…gaga meh sida ke dara, betempap pah, tetuchum merening…..TERIMA KASIH ENGGAU BASA TI BESAI NGAGAI NUAN TUAI KETEGAL TI UDAH NGAGA WEBSITE TU…….BESAI AMAI RETI PENGAWA KA BAKATU
Tq aya Mawar,,,udah ngaga website tu.sekurang-kurang iya nembiak ke rebak baru bisi tebuka runding deka belajarka jaku kitai enggau lebih dalam agi…
KL,
Nya Iban udah tesat …. enda nemu penatai diri agi… enda nemu jalai pulai agi….he..he..he
Lemambang,
io namo nuan enda nemu tusut direct nuan deh? Nuan tu anak sapa? Anak Tebari ka tau ka anak Ana?
Seems like you have bejalai jauh sampai ke enda ingat ke kaban belayan diri ari Gensurai.
salam aya…manding jako sempama ti di beri dalam blog nuan 2. Beguna raya agi kami ke nembiak baru wak ka jako bakanya nya lenyau ngapa…All the bez…
This my Grand Mom Details
Idut ak Ula X Landoh
=Tebari,Rosana,Lanchang,Bundai,Chagat
This are from grand father side.Anding Ngabon,Mengin
the rest i dont remember.
Tq
Lemambang,
Aku ingat bendar ka niang Indai Tebari. Ukai semina laban aku endang bekaban bendar enggau bala ari Gensurai, tang mega iya diambi kami “nyabak” ka niang apai aku dalam taun 1996 menya. Ila aku nguji nyidi tusut ari iya. TQ
HAI There MR Mawar,
Could you help to assist locating my lines of descent are (Tusut) My Grand mom is said to be one of the popular Lemambang(TUKANG SABAK) in Layar then-Pass away somewhere in 2000
The old folk seldom call her by name but only call her as Indai TEBARI.
I remember that she told me her great grand parent use to settle somewhere call Kerangan Pingai before moving to Batu Lintang Layar.And the story of Remaong(not so clear of that)My grand ma later married to peoples from Gensuarai.It was told that from my grand father side were the first coffee planter in that area.
Nadai Intention ka ngaku sapa sapa tang ka nemu
Cheers
tabi aya….
skali agi aku lalu d ruai nn aya, ngiga cerita pasal tuai kitai iban ka sama enggau berumpang agang berumpang batang, muai unak muai lametak di entanak.
tambah ka nya aku mega ngiga tusut ari layau ketam batu, eddie tunggu besi, ringkai bedilang besi, budin antu gerasi enggau nyanggau ensurau bunga kenanga. munyi ka cerita didinga aku sida tu petunggal unggang kumpang pali.
nyadi org ka nyadi tuai mungkal menoa kami d entanak ia nya ‘mawar tuai bejulok ragai tebelian ngerang’, ia mega tuai rumah keterubah ia maia nya, dah nya unggang lebor menoa, jana, unggang kumpang pali, ngelambong ak. bungka, giring ak bungka, dunggat ak. busok, thomas dundang ak. renggie [diatu dah nyadi penghulu] enggau randi ak. julak [tr ka diatu – peturun sida eddie tungku besi]
enti nn bc tusut tu nn tau nganjong ngagai email aku meh aya.
‘ari igi dikelala leka, agi kuntum dikelala bunga’
tq…. & god bless u
uchu layau ketam batu,
Kami tu pan pechah tusut ari Mawar Tuai, Mawar Biak & Unggang Lebor Menoa. Tang aku nadai tentu detail pasal history sida. Enti nuan bisi nemu detail history sida, nuan tau magi aku penemu awak ka ditambah ka aku ditu. Lebih agi jerita Mawar Tuai & Unggang Lebor Menoa.
uchu layau ketam batu,
TQ ka udah ngetu ba ruai aku ditu. Taja tatemu ka endor ngansah samengat anak kitai Iban pan udah chukup. Enti udah nemu alai, kita tau datai baru kitu nambah ka penemu.
tabi aya…..
aku brasai gaga ati udah tebaca ke website tu. enda ku nemu maioh tang mimit ga utai ulih ditemu aku kena nambah ka penemu. maioh org ka serebak aku diatu nadai berminat ka nemu cerita tu….. tang bagi aku aku tetap rindu. agi idup niang sida aku ini aku suba, sida endang enda kala becerita ka utai ti baka tu tambah mega maia nya aku agi besekula.
thanks……
Dear Mawar,
Can you find who are the siblings of Kedu aka Soaring Hawk. One of them i believe is by the name of Assan who married to Mayang who happened to gave birth to my great great grand mother.
TQ Rentap,
The original Iban found in the Tusut is probably Bejie. The others, like Raja Jembu, Sebatin, Pateh Ambau, Jelenggai, etc could be coming from Java, Sumatra & Indo-China. I think, we most probably would need DNA testing to actually determine our origin. Do not forget that, from archeological finding, the people have settled in Borneo for 40,000 years and our history was remembered (and now recorded) since 1400 AD. That is 38,600 years of missing link to the original Borneo past.
Thanks for the website. I’ll check it out and check more from the owner.
Mr Mawar,
i’m very much interested to know where exactly are the ibans coming/migrating from in the early days? from my readings, no one really knows actually. some said indo-china such as Burma. But traced that further, China seems to be a good bet.
what do u think of this? any good books on this topic?
have u seen this website? their works seems quite promising to unravel the origins of Malaysians(iban included).
http://www.discovermalaysia.biz/
Cheerios,
rentap.
Sarawakiana,
No problem with me. It’s suppose to connect people together. We already have similiarities – interest in our local history.
It is alright if your blog can be linked to my blog?
Mine is considered old tales of Foochow Settlers of Sibu (1940-1980).
Perhaps in our dissimilarities we can find some connections????