NCR oh NCR!

(Malay Version)

Kesempatan ini saya ingin mengucapkan SELAMAT HARI GAWAI kepada semua kaum Dayak yang merayakan perayaan ini, sudah menjadi kewajipan dan kebanggaan terhadap asal dan keturunan.

Dalam kesibukkan menelaah buku-buku pengajian saya, tiga hari sebelum pulang ke kampung yang terletak di Ulu Niah di mana jemari saya terus membuat pencarian maklumat mengenai perkembangan terkini Rh Panjang Tr Changgai (dahulu Tr Ranggong) terhadap kes Tanah Adat Bumiputera dengan pihak pemaju yang memungkiri perjanjian untuk menukar tanah usahasama tersebut NCR untuk ditukar status kepada tanah negeri oleh pihak bertanggungjawap Bintulu Lumber Development. Sebagai anak jati yang berasal dari kampung tersebut, pengetahuan saya mengenai kampung sendiri bukanlah boleh dibanggakan tetapi saya mengetahui semua perkembangan terhadap isu-isu tersebut. Terdahulu, penduduk kampung telah dibayar dividen berjumlah RM1.5M terhadap hasil usahama dengan syarikat pemaju. Tetapi kes ini tidak berakhir begitu sahaja apabila perlanjutan perbicaraan diteruskan di Miri bermula dari beberapa minggu yang lepas berbanding sebelum ini penduduk kampung terpaksa menyewa 2 buah bus dan bermalam di hotel di sekitar Kuching sementara menunggu perbicaraan.

Mengulas mengenai perbicaraan terdahulu, saya sendiri pernah menyaksikan kehadiran penduduk kampung di hadapan makhamah tinggi (Hight Court Petrajaya) sebagai usaha penduduk demi menyelamatkan tanah tempat mereka menanam hasil Bumi dan sebagai rezeki dan mata pencariaan utama. Berslogankan " TANAH PENGIDUP KAMI" bermaksud tanah adalah sumber utama kehidupan penduduk untuk menyara hidup mereka. Daripada Pencarian saya, belum ada laman khusus yang mengulas isu ini, tetapi sebagai usaha dan apa yang saya lalui dan perolehi saya ingin kongsikan disini. DayakBaru.com dan Sarawak Indigenous Community News antara dua laman yang pernah menyentuh kes ini. Di sini, saya berkongsi pengalaman dan penceritaan pengalaman penduduk mengenai "saat-saat DARURAT" penduduk kampung semasa "blockade" melalui rujukan di pembacaan di bawah.

e....)

Bajet edit sendiri... gambar pada 27 Mei 2012 di Sunday Market, Satok, Kuching. Nanti gambar-gambar gawai bersama penduduk kampung akan saya upload kat sini... BYE xoxo... 

TASK FOR STOP HUMAN TRAFFICKING AND SMUGGLING OF MIGRANT, UNIVERSITY MALAYSIA SARAWAK

(Malay Version)

Seronok sangat bila diberi peluang mendapat pengetahuan dan pengalaman melalui Seminar yang dianjurkan oleh Universiti Malaysia Sarawak dengan UKM terhadap isu Pemerdagangan Orang dan Penyeludupan Migran. Seminar ini bertujuan untuk melihat dan menerap sejauh mana kefahaman dan keprihatinan masyarakat terhadap isu tersebut terutamanya dalam kalangan pelajar IPT. 

Gambar Kenangan semasa seminar ;Task for Stop Human Trafficking and Smuggling of Migrans.

Apakah Pemerdagangan orang dan Penyeludupan Migran? saya fokus kepada negeri Sarawak terhadap isu ini. Pemerdagangan orang bermaksud mengekploitasi seseorang memalui apa jua cara dan keadaan yang melanggari hak-hak asasi terhadap individu yang diperdagangkan manakala Penyeludupan Migran bermaksud membawa masuk orang bukan kerakyatan negara yang dimasukinya, merentasi sempadan dengan apa juga cara iaitu tidak melalui pintu masuk yang ditetapkan oleh negara. Di Sarawak banyak post-post Imegresen setakat ini diwartakan berjumlah 9 post imegresen di sempadan Sarawak dengan Kalimantan. Bentuk muka Sarawak yang sukar dikunjung hingga ke pedalaman, kita maklum bahawa ini merupakan satu masalah kepada pihak berkuasa, polis dan imegresen untuk mengesan dan menangani isu ini. Tetapi, bagaimana pula dengan isu-isu yang melibatkan rasuah? siapa yang merasuah? Saya akan ceritakan pengalaman rakan saya dalam perjalanan dari Miri ke Kuching menggunakan bus di sebelah malam. Pembaca boleh relate sendiri cerita ini dengan isu yang saya bincangkan tadi.

Cerita daripada Pengalaman kawan saya: Kira-kira pukul 1 pagi, saya sampai di bahagian Betong, tapi sebelum tu ada sebuah tempat rehat, dan pemandu bus membenarkan penumpang untuk keluar dan berehat. 5 orang warga Indonesia naik dari tempat rehat tersebut dipahamkan hendak pulang ke Kalimantan dan persinggahan mereka ialah daerah Serian. Selepas beberapa minit perjalanan dari Betong ke Lubok Antu, saya dikejutkan oleh pemandu bus bersama-sama dengan penumpang lain untuk berjaga kerana ada pemeriksaan Polis (3 orang menggunakan sebuah kereta). Seorang anggota polis meminta semua penumpang mengeluarkan kad pengenalan diri, dan 5 warga Indonesia tersebut gagal mengemukakan sebarang dokumen perjalanan termasuk pas cuti daripada majikan (surat majikan), pasport, visa dan sebagainya. Dengan suara yang tinggi seorang anggota polis itu mengarahkan warga Indonesia itu untuk keluar. Memandang tempat duduk saya di bahagian paling depan, saya dapat menangkap semua perbualan polis tersebut dengan 5 orang warga Indonesia tersebut yang terdiri daripa 4 orang lelaki dan seorang perempuan pertengahan usia. " kalau nak selamat kamu semua harus membayar RM500 seorang", kata seorang polis tersebut. Dengan berani seorang warga Indonesia itu berkata " Maaf pak polisi, emangnya kami harus bayar sebanyak itu pak? kerna kami punya tuan dan ini nombor hape' tuan kami, bisa dihubungin jika berlaku kecelakaan kepada kami, kerna kami tidak punya uang sebanyak itu sekarang....". Tanpa menghiraukan rayuan warga Indonesia tersebut, polis tersebut tetap berkeras meminta sebanyak yang dikatakannya tadi tanpa membuat apa-apa langkah yang profesional seperti menghubungi majikan warga Indonesia tersebut. Setelah mengetahui akan jumlah yang hanya ada pada mereka, akhirnya polis tersebut meminta sebanyak RM250 seorang daripada kelima-lima mereka, dan mereka dibenarkan naik semula ke dalam bus dan meneruskan perjalanan.."

Dalam seminar yang saya hadiri saya memperolehi maklumat bagaimana menangani isu ini tertamanya di Sarawak. 5 orang warga Indonesia tsbt saya masih membuat pertimbangan untuk memaksudkan mereka sebagai didiskriminasi oleh majikan kerana hanya dibayar gaji yang sedikit dalam tempoh yang lama atau kelima-lima warga Indonesia itu dibawa masuk melalui jalan haram oleh majikan kerana tidak mempunyai dokumen perjalanan. 3 orang anggota polis yang memakai kereta peronda polis (kawan saya tidak sempat mengambil no flat kereta), wajarkah mereka membuat tindakan sebegitu terhadap warga asing yang tidak mempunyai dokumen perjalanan? Kerana melalui semianar tersebut, pihak polis bertanggungjawap untuk menahan dan menempatkan warga asing tersebut sebelum dihantar pulang, kerana terdapat banyak polisi yang menyentuh mengenai tanggungjawap dan peranan pihak polis, dan seperti yang saya maklum, tindakan 3 orang anggota polis tersebut adalah 'salah' thrdp warga asing. Saya tidak akan secara diriect menyatakan ini satu rasuah, tetapi jika berkenaan dengan diri anda yang mempunyai tanggungjawap terhadap kerajaan untuk menangani isu PATI, PLEASE....... elakkan daripada melakukan perbuatan ini.

Mengenai Penyeludupan Migran, jika anda mempunyai maklumat mengenai isu dan kejadian ini hubungilah pihak berkuasa berdekatan. this is a serious issues! saya akan seritakan semula mengenai isu ini, melalui pengalaman saya sendiri iaitu pada bula April 2012, semasa perjalanan dari Kuching ke Miri. Tunggu updatenya selepas Gawai Celebration. 

Ethnics In sarawak and their Origin locations

1.Iban(everywhere)

2.Balau(SriAman,Lingga,Banting,Kuching)

3.Skrang (Betong area)

4.UluAi(Lubok Antu,Batang Ai)

5.Melikin (Balai Ringin)

6.Remun (Serian-BalaiRingin)

7.Sebuyau

(Kuching,Lundu,AsaJaya)

8.Bidayuh (Kuching Division)

9.Jagoi(Bau,Krokong,Lundu)

10.Bisingai (Singai area)

11.Bibukar(Bukar area,Taee,Tarat)

12.Biatah (Siburan area,Benuk,Borneo Height)

13.Bianah (Padawan,Borneo Height)

14.Saadong(Serian)

15.Mentu (Mongkos,BunanGega)

16.Melanau(Mukah,Dalat,Matu,Daro)

17.Seduan (Sg Merah,KpgNangka,Sibu)

18.Belawai-Rejang(Belawai)

19.Tanjong(Kanowit,Belaga)

20.Kanowit (Kanowit,Rajang)

21.Kejaman(Belaga)

22.Lahanan (Pelagus)

23.Sekapan(Pelagus)

24.Sihan (Belaga)

25.Lisum(Belaga)

26.Kayan (Baram,Belaga,Tubau)

27.Kenyah(Baram,Belaga,SgAsap,Bakun)

28.Kelabit (Bareo,Ramudu)

29.Tringgus(KpgTringgus,Semban,BorneoHeight)

30.Selakau(Lundu,Sematan Area)

31.Lara (Biawak)

32.Tatau(Ulu Tatau)

33.Kedayan (Bekenu,Beraya,Limbang,Lawas)

34.Bisaya(Batu Danau,Limbang)

35.Lun Bawang(Bakelalan,Lawas,Limbang)

36.Saban (Long Banga)

37.Tagal(Merapok)

38.Tabun (Mendamit)

39.Baketan(Batang Ai(extinct),Ulu Kakus)

40.Ukit(Pelagus,Belaga,BtgRajang)

41.Penan (Baram,Balui,Belaga)

42.Punan(Belaga,Pelagus)

43.Penan Suai (Suai,Niah)

44.JatiMiriek (Miri,Lutong)

45.Lakiput (LongKiput,Marudi)

46.Narum(Marudi)

48.Memaloh (Kapit,LubokAntu,Katibas)

49.Buket(Ulu Belaga)

50.Melayu Swk(Kuching,Samarahan,Lundu,Simunjan)

51.Melayu Kalaka

(Pusa,Kabong,Seratok)

52.Bugis (Jemukan,SadongJaya)

53.Jawa(Kolong Matang,Kpg Sri Arjuna bt12)

54.Cina(Everywhere)

55.Lugat (Ulu Belaga)

56.Seru(extinct)

(Seratok,Kalaka)

57.Undu(extinct) (Lundu)

58.Seping(Ulu Belaga)

59. Ngorek (Baram)

60.Berawan(Loagan Bunut,LongTerawan)

61.Kenyah Badeng (Ulu Belaga,LongBusang)

62.Bintulu(Jepak)

63.Segan (ulu Segan,Bintulu)

Why Iban and Malay of Sarawak cannot eat Ikan Patin

To this day there is a myth among Iban and Malay of Sarawak that they cannot eat Ikan patin( type of freshwater catfish).There is a myth related to this event which have intercultural mix and stronger strength between Iban and malay on the old time. :-

Pada suatu masa dahulu, seorang gadis bernama Endu Saputong Kempat, adalah adik kepada Simpilang Gana yang dianggap salah seorang Dewa Dewi Iban. Saputong mengidap sejenis penyakit yang berbau busuk (kusta) dan mudah merebak.
Oleh yang demikian beliau telah diasingkan dari keluarga. Dia tinggal di dalam pondok di atas rakit. Pada suatu masa, dimusim tengkujuh, tali pengikat putus dan rakit pun hanyut ke laut.
Semasa di laut, ikan patin bongsu merasa kasihan kpd Saputong. Ikan patin tersebutlah yang berusaha membantu menyembuhkan penyakit Saputong.
Rakit tersebut terus hanyut sehingga suatu hari ianya tersangkut di pengkalan Hj Pati Melayu. Saputong dijemput oleh Hj Pati ke rumahnya.
Hj Pati amat tertarik dengan kecantikkan Saputong lalu memperisterikannya. Mereka dikurniakan beberapa orang anak dan mempunyai keturunan hingga sekarang.
Oleh yang demikian, keturunan Saputong Kempat dan Hj Pati Melayu tidak boleh memakan ikan patin.

Pemali Ngudi Menoa.

The rules of incest and marriage as stated below:

First cousin is permitted to marry, and so are cousins of same generation. Besides father and daughter, nephew and aunt, niece and uncle, mother and son, brother and sister, grandchildren and in-laws, an incestuous relationship, which is totally forbidden, the following persons of different generations (see table below) are NOT permitted to marry unless they undergo the besapat ka ai and other related ceremonies depending on seriousness of the offence:

1. A and P are first cousin
2. B and Q are children of A and P
3. C and R are children of B and Q
4. D and S are children of C and R
5. E and T are children of S and S
6. F and U are children of E and T

If a man and woman in categories 1 and 2 wish to marry (e.g A marry Q or P marry B), they must each produce half of the following items:

1. Eight pigs of medium size
2. Eight nyabor sword
3. A fine of sigi rusa– equivalent to eight ringgit
4. Eight beads, axes, plates, bowl.
5. One woven blanket (pua kumbu)
6. One fathom of calico for a spiritual rail
7. Eight ranki (shell armlets)
8. One kebok (jar) known as a cage for the soul of the bride and bridegroom.

If the man and woman have lived together before paying the above fines due to poverty, they are not permitted to marry. But if they continue to live together, they will incur the penalty of death by bamboo spikes. If, however, the fines are subsequently paid, they must partake in a ceremony known as besapat ka ai, in which they are dipped in the river, which has been spilt with the blood of four of the eight pigs. These four pigs are killed immediately upstream from where the couple is dipped. The blood of the remaining four pigs is for pelasi menoa, purification of the land.

When a man and woman in categories 2 and 3 wish to marry (e.g. B marry R or Q marry C), they are ordered to produce one each of the items mentioned for categories 1 and 2 above. One of the pigs is to be killed as an offering to the water spirit (antu ai), while the other is to be killed on land as offering to the spirits of the earth, hills and sky. This ceremony is known as bekalih di darat.

When a man and woman in categories 3 and 4 wish to marry (i.e. C marry S or R marry D), they must produce one fowl and two knives. During the marriage ceremony, after the fowl is killed, the bride and her groom must bite a piece of iron to strengthen their souls.

When a man and woman in categories 4 and 5 wish to marry (i.e. D marry T or S marry E), each must bite a piece of salt during the ceremony to strengthen their soul.

For categories 5 and 6, the man and woman at their marriage must each fell a fruit tree in order to wipe away the bad fortune that might otherwise disturb their future lives.

For category 6, the child of a man or woman belonging to this category at the ceremony, both must have a fighting cock waved over their heads and bite a piece of steel to strengthen their souls. This is the least and the last of the taboos of incest for inter-generational marriage.

Iban migration to the Mukah, Balingian, Anap and Bintulu Rivers

After Penghulu Minggat had attacked the Iban of Ensiring, a man named Kelukau migrated with his followers from Julau to Mukah. He was later followed by Penghulu Takin and his people. From the Skrang Penghulus Jelani and Merdan led their people to migrate to Bintulu in the Fourth Division.

From the upper Krian, Penghulu Umpang, the son of Chambai, born at Nanga Dran, Paku, led his people to the Balingian River. He was the first Iban leader to migrate to the Balingian, a river located in today’s Third Division.

In 1858 when the Betong fort was completed, chief Bunyau of Rantau Anak was commanded by the Tuan Muda to recruit first-class fortmen to guard it. In carrying out this order, Bunyau placed his son Bakir “Bujang Brani” and his nephew Malina “Panggau” in charge of the fort. They were assisted by Bunyau’s other nephews Ringkai “Bedilang Besi” and Biju, together with Maan and Glegan.

In addition to them, Bunyau looked for some more men from the Paku. Linggir “Mali Lebu” the chief of Paku, arranged for his nephew Mula to be appointed, together with Kandau, Umpang, Ugong, Randi, Broke, Endawi and Dau. From the Rimbas came Kadam and Aban of Teru.

Two years after they had been working as fortmen, Kandau, Ugong, Randi, Mula, Broke and Umpang resigned from the service in order to go to Sabah on a trading expedition. The leader of this first trading venture was a brilliant young leader named Kedit of Batu Genting in the Paku. He was accompanied by Mambang, Umpang, Randi, Kangkik, Tumbing and Laman apai Muri. Umpang and Randi had saved money while working as fortmen. Their salary in the service in those years was $6/- per month.

When they arrived in Sabah they stayed at Papar. Nearby lived Dusuns, Muruts and Bajaus who had acquired jars from Chinese traders in exchange for padi and water buffalo. From surrounding villages they purchased jars using silver dollars, satawak and bendai gongs and bedil (cannons) they had bought along the coast during their voyage to Sabah. Kedit bought three jars, Bandi, Umpang, Mambang, Kangkit, Laman and Tumbing bought two each. After obtaining these jars, Kedit led his followers back, after a two-month trading sojourn in Sabah.

When they reached home, Umpang built his longhouse at Nanga Tagun on the main bank of the Paku River. While he and his followers were settled there, they were very successful in their farming, so that they were able to buy more jars and brass objects of various kinds from the local Malay traders, namely Abang Tek and Abang Chek, formerly of the Paku and Rimbas. After his voyage to Sabah, Umpang never again went trading in foreign lands. He was content to lead his people to tap wild rubber at Lundu and Samunsam near Cape Datu. From the Paku Umpang migrated in the Krian and settled near the source of that river. While he was here, he went to Kuching to meet the Rajah who knew him well from the days when he had served as fortman at Betong.

During his meeting with the Rajah, Umpang asked for approval to migrate to the Balingian, a river situated between the Mukah and Tatau Rivers near the boundary between the Third and Fourth Divisions of Sarawak. The Rajah told him that he had allotted that river to chief Linggir of the Paku, and all his followers were allowed to migrate there if they wished. “If you are Linggir’s man you can move to Balingian with not less than one hundred families as soon as you like,” said the Rajah. The Rajah also ordered that Umpang should become the leader of the migration to prevent all who followed him from quarreling about where to settle in the new area.

When he arrived home he told the Krian people that he had been permitted by the Rajah to lead the migration to the Balingian River. Hearing this, the Iban of Santebu, Abu and Nanga Grenjang came to join the migration to the new area. Altogether there were over one hundred families. After they had built large boats for the exodus, they left the Krian and went along the coast towards the Balingian River to settle at a place above Nanga Pelugau. After they had settled at this place, the Rajah appointed Umpang as Penghulu over the Iban of Balingian. Some years later when more Iban had joined them, Penghulu Abu was appointed in addition to him.

From his first settlement near Nanga Pelugau, Penghulu Umpang and his followers moved down and settled in the Arip tributary on the true left side of the Balingian. While here they profited from the high price of jelutong, as this type of wild rubber was plentiful in the vicinity. The money they earned from this commodity was invested in Mr. Ong Ewe Hai’s bank in Kuching.

When the price of jelutong was down, Penghulu Umpang persuaded the Iban to plant sago and rubber along the lower banks of the Balingian and its tributaries. Penghuiu Umpang had four sons, Mulok, Kantan, Ambun and Lembang. Besides these he adopted two daughters, Tiong and Lenta, and a son named Nyegang. He died at the age of ninety years and was greatly mourned by his people.

He was succeeded by his eldest son Mulok, who, following in his father’s footsteps, led his people to work hard in order to earn sufficient food and money. Some years after he had become Penghulu, Mulok’s household suffered from smallpox, which killed him, Kantan, Lembang and some others. After his death, Penghulu Mulok was succeeded by his brother Ambun. When he was Penghulu, Ambun led his people to plant rubber at Salian, adding to the rubber gardens he had planted with his deceased brothers. During the Japanese occupation, due to a false report, he was accused by the Japanese Military police (kempetai) of having collected followers to rebel against the government. Due to this, Penghulu Ambun was executed without trial by the kempetai at Mukah near the end of World War II. After Ambun’s death his only daughter and her family returned to their old country in the Paku River, where they have lived to the present day.

Iban migration to the Anap River was jointly led by Berasap and Berain in about 1888. After this river had been populated by Skrang and Saribas Iban, Berasap was appointed Penghulu of the downriver area, and Bunya of the upper river. Berasap was succeeded by Penghulu Taboh. When Taboh resigned he was succeeded by Penghulu Begok who, at his resignation, was succeeded by Penghulu Buan. In the upper river, when Penghulu Bunya resigned, he was succeeded by Penghulu Kana, who was succeeded by Penghulu Banying.

Migration to the Niah and Suai Rivers.

The first Iban migration to the Niah River took place in 1934 when Awang Itam was a Native Officer at the Niah sub-District Office. The first group of migrants was led by Panau of Skaloh from the Skrang and Undup Rivers in the Second Division.

A month later came Renggan and his followers from the Tatau River. Renggan and his people migrated to Niah to follow his uncle Lium who had married a Penan woman named Durang, the sister of Tabilan of the Niah River. Three years after the arrival of Panau and Renggan and their followers, Manggoi and Andam came to the Niah River with their followers from Simanggang. The rest of the Niah Iban arrived later than these three groups. After the Niah River had become thickly populated with Iban, the Rajah appointed Manggoi to be the first Penghulu in that area.

The first Iban chief to migrate to the Suai River was Utik, son of Tugang of Bangat, Skrang. He was the nephew of the well-known warrior Jabu apai Umping of the Bangat in lower Skrang. After he had become friendly with the local Penans, Untik went home to call his relatives to join him. These people now live at the house of Mamat, a son of Utik, at Basri Dangkar in the upper Suai River. The second Iban group to come to the Suai was led by ex-Police Inspector Gindi from the Undup near Simanggang.

Before the Iban migrated to Niah, it is said that the Penan roamed about in the forest hunting wild animals for food. They did not farm, as did the Dayak, but depended on the pantu palm for their staple food. When they first met the Iban, they did not want to eat rice. With regard to burial, the Penan had no special cemetery, but just buried their dead underground anywhere or in holes in trees in the forest. After they lived together with the Iban for some time, the Penan began to make for themselves a special graveyard at Nanga Kelebus. Now this cemetery is used by the Iban, while the Penan buries their dead in the Moslem graveyard.

Manggoi said that when he first came to Niah in 1934, he found that the Niah, Sibuti and Suai Rivers were still thickly populated by Penans, the original inhabitants. The first man he met on his arrival was a Penan chief, Duman, wfto lived with his people in a longhouse at Nanga Lemaus. At this meeting Duman assured Manggoi that they surely could live peacefully together in the Niah River. Eventually after the death of Duman, his son-in-law Pajawing was appointed to succeed him as chief. Unfortunately two years later he died. After the death of Pajawing the Penan community dispersed. Some moved to Suai and lived under chief Sogon, while those who remained at Niah moved downriver to live together with the Malays and eventually adopted their religion. In recent years only a few have remained pagan; those live together with their semi-chief Tabilan along the Tanjong Belipat.

Eventually, at the turn of the century, the Skrang, Saribas, Batang Ai and other adjacent rivers of the Second Division of Sarawak became badly over-populated, which caused many of the people of these rivers to migrate to new places like the Mukah, Balingian, Oya, Bintulu, Anap, Tatau and Baram Rivers. Later, because of the same problem, as well as to follow their kindred who had already migrated, many more Iban from the Second and Third Divisions applied to the Government either to migrate to the places mentioned above or to migrate elsewhere, to unexplored rivers, such as the Suai, Niah, Belait and Limbang.