Books: The Pagan Tribes of Borneo

C >> Charles Hose and William McDougall >> The Pagan Tribes of Borneo

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The Kenyahs speak a number of dialects of the same language, and
these differ so widely that Kenyahs of widely separated districts
cannot converse freely with one another; but, as with all the peoples,
except the Sea Dayaks, nearly every man has the command of several
dialects as well as of the Kayan language.

(4) The Klemantans. Under this name we group together a number
of tribes which, though in our opinion closely allied, are widely
scattered in all parts of Borneo, and present considerable diversities
of language and custom. In physical and mental characters they show
affinities to the Kenyahs on the one hand and to the Muruts on the
other. They are less bellicose than the peoples mentioned above,
and have suffered much at their hands. They are careful, intelligent,
and sociable, though somewhat timid, people; skilful in handicrafts,
but less energetic than the Kayans and Kenyahs, and inferior to them
in metal work and the making of swords and spears and boats. The
blow-pipe is their characteristic weapon, and they are more devoted
to hunting than any others, except the Punans.

Klemantans are to be found in every part of the island, but most of
their villages are situated on the lower reaches of the rivers. They
are most abundant in the south, constituting the greater part of the
population of Dutch Borneo; in the north they are few, their place
being filled by their near relatives, the Muruts. The latter constitute
the principal part of the population of the northern end of the island,
predominating over all the other peoples in British North Borneo,
and in the northern extremities of Sarawak and of Dutch Borneo.

(5) The Muruts are confined to the northern part of Borneo. They
resemble the Klemantans more closely than the other peoples. They
are comparatively tall and slender, have less regular and pleasing
features than the Klemantans, and their skin is generally darker
and more ruddy in colour. Their agriculture is superior to that
of the other peoples, but they are addicted to much drinking of
rice-spirit. Their social organisation is very loose, their chiefs
having but little authority. Besides those who call themselves Muruts,
we class under the same general name several tribes which we regard as
closely allied to them; namely, the Adangs in the head of the Limbang;
the Kalabits about the head of the Baram; the Sabans and Kerayans at
the head of the Kerayan river; the Libuns; the Lepu Asings at the
head of the Bahau; Tagals and Dusuns in the most northerly part;
the Trings of the Barau and Balungan rivers on the east.

(6) The Punans, among whom we include, beside the Punans proper, the
Ukits and a few other closely allied but widely scattered small groups,
are the only people who do not dwell in villages established on the
banks of the rivers. They live in small groups of twenty or thirty
persons, which wander in the jungle. Each such group is generally
made up of a chief and his descendants. The group will spend a few
weeks or months at a time in one spot (to which generally they are
attracted by the presence of wild sago), dwelling in rude shelters of
sticks and leaves, and then moving on, but generally remaining within
some one area, such as the basin of one of the upper tributaries
of a large river. They are found throughout the interior of Borneo,
but are difficult to meet with, as they remain hidden in the depths
of the forests. Unlike all the other peoples, they cultivate no PADI
(rice), and they do not make boats or travel on the rivers. They
support themselves by hunting with the blow-pipe, by gathering
the wild jungle fruits, and by collecting the jungle products and
bartering them with the more settled peoples. In physical characters
they closely resemble the Kenyahs, being well-built and vigorous;
their skin is of very light yellow colour, and their features are
regular and well shaped. Mentally they are characterised by extreme
shyness and timidity and reserve. They are quite inoffensive and never
engage in open warfare; though they will avenge injuries by stealthy
attacks on individuals with the blow-pipe and poisoned darts. Their
only handicrafts are the making of baskets, mats, blow-pipes, and the
implements used for working the wild sago; but in these and in the use
of the blow-pipe they are very expert. All other manufactured articles
used by them -- cloths, swords, spears -- are obtained by barter from
the other peoples. Unlike all the other peoples, they have no form of
sepulture, but simply leave the corpse of a comrade in the rude shelter
in which he died. They sing and declaim rude melancholy songs or dirges
with peculiar skill and striking effect. Their language is distinctive,
but is apparently allied to the Kenyah and Klemantan tongues.

We propose to deal with the topics of each of our descriptive chapters
by giving as full as possible an account of the Kayans, and adding to
this some observations as to the principal diversities of custom and
culture presented by the other peoples. For, if we should attempt
to describe in detail each of these peoples with all their local
diversities, this book would attain an inordinate length. The Kayans
are in most respects the most homogeneous of these peoples, the
most conservative and distinctive, and present perhaps the richest
and most interesting body of belief and custom and art; while many
of their customs and arts have been adopted by their neighbours,
or are indigenous with them.

We may conclude this chapter by describing briefly in general terms
the physical characters, and the habits and customs that are common
to all or most of these pagan tribes.

These peoples present no very great differences of physical
character. All are of medium height; their skin-colour ranges from
a rich medium brown to a very pale CAFE-AU-LAIT, hardly deeper than
the colour of cream. Their hair is nearly black or very dark brown,
and generally quite lank, but in some cases wavy or even almost
curly. Their faces show in nearly all cases, though in very diverse
degrees, some of the well-known mongoloid characters, the wide
cheek-bones, the small oblique eyes, the peculiar fold of the upper
eyelid at its nasal end, and the scanty beard. In some individuals
these traces are very slight and in fact not certainly perceptible. The
nose varies greatly in shape, but is usually rather wide at the
nostrils, and in very many cases the plane of the nostrils is tilted
a little upwards and forwards. On the other hand some individuals,
especially among the Kenyahs, have distinctly aquiline and well-formed
noses. Amongst all these peoples, especially the Kenyahs, Punans,
and Klemantans, there are to be seen a few individuals of very regular
well-shaped features of European type.

Although as regards physical characters all these peoples have much in
common, yet each of them presents peculiarities which are obvious to
the eye of an experienced observer, and enable him without hesitation
to assign to their proper groups the majority of individuals; and
such recognition on mere inspection is of course rendered easier by
the relatively slight peculiarities of dress and ornament proper to
each group.

The pure-bred Kenyah presents, perhaps, the most clearly marked as
well as the finest physical type. His skin, is the colour of rich
cream with a very small dash of coffee. The hair of his head varies
from slightly wavy to curly, and is never very abundant or long in the
men. The rest of his body is almost free from hair, and what little
grows upon the face is carefully plucked out (not, leaving even the
eyebrows and eyelashes). This practice is common to all the peoples of
the interior except the Sea Dayaks. His stature is about 1600 mm.; his
weight about 136 pounds. His limbs are distinctly short in proportion
to his body; his trunk is well developed and square, and both limbs
and trunk are well covered with rounded muscles. His movements are
quick and vigorous, and he is hardy and capable of sustaining prolonged
toil and hardship. His head is moderately round (Index 79), his face
broad but well shaped. The expression of his face is bold and open.

The Kayan has a rather darker skin of a redder tone. His legs are not
so disproportionately short, but in all other respects his body is less
well proportioned, graceful, and active than the Kenyah's. His features
are less regular and rather coarser and heavier; his expression is
serious, reserved, and cautious.

The Murut is nearly as fair skinned as the Kenyah, perhaps a little
ruddier in tone. His most characteristic feature is the length of his
leg and lack of calf, in both of which respects he contrasts strongly
with the Kenyah. The length of his leg raises his stature above the
average. His intonation is characteristic, namely, somewhat whining;
whereas the Kenyah's speech is crisp and staccato.

The Klemantans present a greater variety of physical types, being
a less homogeneous group. Roughly they may be said to present all
transitions from the Kenyah to the Murut type. In the main they are
less muscular and active than the Kenyah. It is amongst them that
the upward and forward direction of the plane of the nostrils is
most marked.

The Punan presents, again, a well-marked type. His skin is even fairer
than the Kenyah's, and is distinguished by a distinctly greenish
tinge. He is well proportioned, graceful, and muscular, and his
features are in many cases very regular and pleasing. His expression
is habitually melancholy and strikingly wary and timid. In spite of
his homeless nomadic life he generally appears well nourished and
clean, and he seems less subject to sores and to the skin diseases
which so often disfigure the other peoples, especially the Muruts,
Kayans, and Sea Dayaks.[29]

All these peoples, with the exception of the Punans and similar nomads,
live in village communities situated with few exceptions on the banks
of the rivers. The populations of these villages vary from 20 or 30
persons only in the smallest, to 1500 or even more in a few of the
largest; while the average village comprises about 30 families which,
with a few slaves and dependants, make a community of some 200 to 300
persons. Each such community is presided over by a chief. A number of
villages of one people are commonly grouped within easy reach of one
another on the banks of a river. But no people exclusively occupies
or claims exclusive possession of any one territory or waterway. With
the exception of the Sea Dayaks, all these different peoples may here
and there be found in closely adjoining villages; and in some rivers
the villages of the different peoples are freely intermingled over
considerable areas. The segregation of the Sea Dayak villages seems
to be due to the truculent treacherous nature of the Sea Dayak,
which renders him obnoxious as a neighbour to the other peoples,
and leads him to feel the need of the support of his own people in
large numbers. All find their principal support and occupation in the
cultivation of PADI (rice), and all supplement this with the breeding
of a few pigs and fowls and, in the north of the island, buffalo,
with hunting and fishing, and with the collection of jungle produce
-- gutta-percha, rubber, rattan canes, camphor, sago. These jungle
products they barter or sell for cash to the Malay and Chinese traders.

They have no written records, and but vague traditions of their
past history and migrations. There is no political organisation
beyond a loose coherence and alliance for defence and offence of the
village communities of any one people in neighbouring parts of the
country -- a coherence which at times is greatly strengthened by the
personal ascendency of the chief of some one village over neighbouring
chiefs. One of the most notable examples of such personal ascendency
exercised in recent times was that of Tama Bulan (Pl. 27), a Kenyah
chief whose village was situated on one of the tributaries of the
Baram river, and who by his loyal co-operation with the government
of the Rajah of Sarawak greatly facilitated the rapid establishment
of law and order in this district.

Except for these informal alliances obtaining between neighbouring
villages of the people of any one stock, each village forms an
independent community, ruled by its chief, making war and peace
and alliances, and selecting patches of land for cultivation at its
own pleasure. No village community remains on the same spot for any
long period; but after fifteen, ten, or even fewer years, a new site
is sought, often at a considerable distance, and a new village is
built. The principal reasons for this habit of frequent migration,
which has produced the intimate mingling throughout large areas of the
peoples of different stocks, are two: first, the necessity of finding
virgin soil for cultivation; secondly, the occurrence of epidemics
or other calamities; these lead them to believe that the place of
their abode supplies in insufficient degree the favouring spiritual
influences which they regard as essential to their welfare. For among
all these peoples animistic beliefs abound; they hold themselves to be
surrounded on every hand by spiritual forces both good and bad, some
of which are embodied in the wild creatures, especially the birds,
while some are manifested in such natural processes as the growth of
the corn, the rising of the river in flood, the rolling of thunder,
the incidence of disease. And they are constantly concerned to keep
at a distance, by the observance of many rigidly prescribed customs,
the evil influences, and, to a less degree, to secure by propitiatory
acts the protection and the friendly warnings of the beneficent powers.

One of the most peculiar features of the people of Borneo is the great
diversity of language obtaining among them. The migratory habits of
the people and the consequent mingling of communities of different
stocks within the same areas, far from having resulted in the genesis
by fusion of a common language, have resulted in the formation of
a great number of very distinct dialects; so that in following the
course of a river, one may sometimes find in a day's journey of a
score of miles half a dozen or more villages, the people of each of
which speak a dialect almost, or in some cases quite, unintelligible
to their neighbours. A necessary consequence of this state of affairs
is that, with the exception of the Sea Dayaks, almost all adults
speak or at least understand two or more dialects or languages,
while most of the chiefs and leading men speak several dialects
fluently and partially understand a larger number. The language most
widely understood by those to whom it is not native is the Kayan;
but since the recent spread of trade through large areas under the
protection of the European governments, a simplified form of the Malay
language has been rapidly establishing itself as the LINGUA FRANCA of
the whole country. In Sarawak, where, during the last fifty years,
the Sea Dayaks have spread from the Batang Lupar district and have
established villages on all the principal rivers, their language,
which seems to be a bastard and very simple branch of the Malay tongue,
is very widely understood and is largely used as a common medium.

Note on the use of the term KLEMANTAN. The Malay name for Borneo is
Pulu Klemantan, and we have adopted this name to denote the large
group of allied tribes which in our opinion have the best claim to
be regarded as representing the indigenous population of the island.

CHAPTER 4

Material Conditions of the Pagan Tribes of Borneo

With few exceptions, the main features of the dress, adornment,
and weapons of all the peoples are similar, showing only minor
differences from tribe to tribe and from place to place. The essential
and universal article of male attire is the waist-cloth, a strip of
cloth about one yard wide and four to eight yards in length (see
Frontispiece). Formerly this was made of bark-cloth; but now the
cotton-cloth obtained from the Chinese and Malay traders has largely
superseded the native bark-cloth, except in the remoter regions; and
here and there a well-to-do man may be seen wearing a cloth of more
expensive stuff, sometimes even of silk. One end of such a cloth is
passed between the legs from behind forwards, about eighteen inches
being left dependent; the rest of it is then passed several times round
the waist, over the end brought up on to the belly, and the other end
is tucked in at the back. The man wears in addition when out of doors
a coat of bark-cloth or white cotton stuff,[30] and a wide sun-hat
of palm leaves, in shape like a mushroom-top or an inverted and very
shallow basin, which shelters him from both sun and rain; many wear
also a small oblong mat plaited of rattan-strips hanging behind from
a cord passed round the waist, and serving as a seat when the wearer
sits down. At home the man wears nothing more than the waist-cloth,
save some narrow plaited bands of palm fibre below the knee, and, in
most cases, some adornment in the ears or about the neck and on the
arms.[31] The man's hair is allowed to grow long on the crown of the
scalp, and to hang freely over the back of the neck, in some cases
reaching as far as the middle of the back. This long hair is never
plaited, but is sometimes screwed up in a knot on the top of the head
and fastened with a skewer. The latter mode of wearing the hair is
the rule among the Muruts, who use elaborately carved and decorated
hairpins of bone (the shin bone of the deer, Fig. 1). That part of
the hair of the crown which naturally falls forwards is cut to form
a straight fringe across the forehead. All the rest of the head is
kept shaven, except at times of mourning for the death of relatives.

When in the house the man commonly wears on his head a band of plaited
rattan, which varies from a mere band around the brows to a completed
skull-cap. The free ends of the rattan strips are generally allowed to
project, forming a dependent tassel or fringe (Pl. 21). A well-to-do
Kayan man usually wears a necklace consisting of a single string of
beads, which in many cases are old and of considerable value (Pls. 19
and 28). Every Kayan has the shell of the ear perforated, and when
fully dressed wears, thrust forward through the hole in each shell,
the big upper canine tooth of the tiger-cat; but he is not entitled
to wear these until he has been on the warpath. Those who have taken
a head or otherwise distinguished themselves in war may wear, instead
of the teeth, pieces of similar shape carved from the solid beak of
the helmeted hornbill. The youths who have not qualified themselves
for these adornments, and warriors during mourning, usually wear a
disc of wood or wax in their places (Pls. 19 and 21).

The lobe of the ear is perforated and distended to a loop some two
inches in length, in which a brass ring is worn. Just above this loop
a small hole through the shell is usually made, and from this a small
skein of beads depends. Similar ear ornaments are worn by Kenyahs and
some of the Klemantans, but not by Muruts, and by few individuals
only among Punans and Sea Dayaks. Many of the latter wear a row of
small brass rings inserted round the margin of the shell of each ear
(Fig. 2).

Many of the men wear also bracelets of shell or hard wood.

Although the dress of the men is so uniform in essentials throughout
the country, it gives considerable scope for the display of personal
tastes, and the Sea Dayak especially delights in winding many yards
of brilliantly coloured cloth about his waist, in brilliant coats
and gorgeous turbans[32] and feathers, and other ornaments; by means
of these he manages to make himself appear as a very dressy person
in comparison with the sober Kayan and with most of the people of
the remoter inland regions, who have little but scanty strips of
bark-cloth about the loins.

The universal weapons of the country are sword and spear, and
no man travels far from home without these and his oblong wooden
shield. Some of the peoples are expert in the use of the blowpipe
and poisoned dart. The blow-pipe and the recently introduced firearms
are the only missile weapons; the bow is unknown save as a plaything
for children,[33] and possibly in a few localities in the extreme
north.[34]

The dress of the women is less uniform than that of the men. The Sea
Dayak woman (Pls. 29 and 30) wears a short skirt of cotton thread
woven in curious patterns of several colours, reaching from the waist
almost to the knee; a long-sleeved jacket of the same material, and a
corset consisting of many rings of rattan built up one above another
to enclose the body from breast to thigh. Each rattan ring is sheathed
in small rings of beaten brass. The corset is made to open partially
or completely down the front, but is often worn continuously for long
periods. She wears her hair tied in a knot at the back of her head.

The principal garment of the women of all the other peoples is a
skirt of bark or cotton cloth, which is tied by a string a little
below the level of the crest of the hip bone; it reaches almost to
the ankle, but is open at the left side along its whole depth. It is
thus a large apron rather than a skirt. When the woman is at work in
the house or elsewhere, she tucks up the apron by drawing the front
flap backwards between her legs, and tucking it tightly into the band
behind, thus reducing it to the proportions and appearance of a small
pair of bathing-drawers. Each woman possesses also a long-sleeved,
long-bodied jacket of white cotton similar to that worn by the men;
this coat is generally worn by both sexes when working in the fields
or travelling in boats, chiefly as a protection against the rays of
the sun. The women wear also a large mushroom-shaped hat similar to
that worn by the men. With few exceptions all the women allow the hair
to grow uncut and to fall naturally from the ridge of the cranium,
confined only by a circular band of rattan or beadwork passing over
the occiput and just above the eyebrows.

The principal ornaments of the women are necklaces and girdles of
beads, earrings, and bracelets. A well-to-do Kayan woman may wear a
large number of valuable beads (see Pls. 28 and 31). The bracelets
are of ivory, and both forearms are sometimes completely sheathed
in series of such bracelets. The ear-rings are the most distinctive
feature of the Kayan woman's adornment. The perforated lobes of the
ears are gradually drawn down during childhood and youth, until
each lobe forms a slender loop which reaches to the collar-bone,
or lower. Each loop bears several massive rings of copper (Pl. 20),
whose combined weight is in some cases as much as two pounds.[35] Most
of the Kenyah women also wear similar earrings, but these are usually
lighter and more numerous, and the lobe is not so much distended. The
women of many of the Klemantan tribes wear a large wooden disc in the
distended lobe of each ear, and those of other Klemantan tribes wear
a smaller wooden plug with a boss (Pl. 32). The children run naked
up to the age of six or seven years, when they are dressed in the
fashion of their parents.

On festive occasions both men and women put on as many of their
ornaments as can be conveniently worn.

Deformation of the Head

Some of the Malanaus, a partially Mohammedan tribe of Klemantans,
seated about the mouths of the Muka, Oya, and Bintulu rivers of
Sarawak, have the curious custom of flattening the heads of the
infants, chiefly the females. The flattening is effected at an
early age, the process beginning generally within the first month
after birth. It consists in applying pressure to the head by means
of a simple apparatus for some fifteen minutes, more or less, on
successive days, or at rather longer intervals. The application of
the pressure for this brief space of time, on some ten to twenty
occasions, seems to suffice to bring about the desired effect. The
pressure is applied while the child sleeps, and is at once relaxed if
the child wakes or cries. The apparatus, known as TADAL (see Fig. 3),
consists of a stout flat bar of wood, some nine inches in length
and three wide in its middle part. This wider middle part bears on
one surface a soft pad for application to the infant's forehead. A
[inverted T] strap of soft cloth is attached by its upper
extremity to the middle of the upper edge of the wooden bar; and each
end of its horizontal strip is continued by a pair of strings which
pass through holes in the ends of the bar. The strings are brought
together on the front of the bar at its middle and passed through the
centre of a copper coin[36] or other hard disc. The bar is applied
transversely to the forehead of the infant; the vertical strap runs
back over the sagittal suture; the transverse strap is drawn tightly
across the occiput, and the required degree of pressure is gradually
applied by twisting the coin round and round on the front of the bar,
and so pulling upon the strings which connect the ends of the bar on
the forehead with the ends of the strap across the occiput (Pl. 33).