Читать книгу Seventeen Years Among the Sea Dyaks of Borneo - Edwin Herbert Gomes - Страница 8

Table of Contents

The word “Dyak”—Other native races in Sarawak—Milanaus—Kayans—Kinyehs—Cruelty—Ukits—Bukitans—Punans—Seru—Sea Dyaks—Land Dyaks—The appearance of the Sea Dyak—Men’s dress—Tattooing—Women’s dress-Rawai, or corset—The teeth—Depilation—Language.

The derivation of the word “Dyak” is uncertain. Some think it is derived from daya, which in the Brunei Malay dialect means “inland,” “interior.” Others derive it from the Land Dyak word daya, which means “a man.” Whatever may be the derivation, it is quite incorrect to apply it to all the inland races of Borneo. There are many tribes, such as the Kayans, Muruts, Ukits, and Punans, who are not Dyaks at all, their language, customs, and traditions being quite different.

Before describing the Dyaks, some mention must be made of the other native races to be found in Sarawak. They are the Milanaus, Kayans, Kinyehs, Muruts, Ukits, Bukitans, Punans, and Seru.

The Milanaus are a quiet people who keep very much to themselves. They are not Mohammedans, although they dress like the Malays. They are an important tribe, and are to be found in large numbers at Matu, Oya, Muka, and Bintulu. They plant paddy and cultivate sago on a large scale. They are skilled in working iron, and are excellent boat-builders. Their speech is somewhat similar to that of the Kayans, and many of their customs are alike.

The Kayans and Kinyehs, who may be classed together, are a numerous race inhabiting the upper waters of the Baram and Rejang Rivers. In many ways they seem to be a more advanced race than the Sea Dyaks. They build better houses, and are more expert in the manufacture of weapons, being able to extract their iron from the native ore. Their moral character, however, is vindictive and cruel, and they are lacking in that spirit of hospitality which is such a great feature of the Sea Dyak character. A few years ago a party of Dyak gutta-percha collectors were attacked by the Punans, and many of them killed. Four young Dyaks managed to escape, and after wandering for many days in the jungle, arrived destitute and starving at a Kayan house, and asked for food and shelter. The treatment they received was horrible in the extreme. The Kayans bound the young men, and after breaking their arms and legs, handed them over to the women, who slowly despatched them by hacking them to pieces with little knives.

The Muruts inhabit the Limbang and Trusan Rivers. Their language and customs differ entirely from those of the Sea Dyaks.

The Ukits, Bukitans (name probably derived from Malay bukit, “a hill”), and Punans are races which inhabit the far interior, and lead a wandering life in the Kayan country. They do not build houses, but only make temporary shelters for themselves between the buttresses of large forest trees. They live by hunting, and are expert in the use of the sumpit, or blow-pipe.

The Seru are a small and fast dying out race. There used to be a little village of the Seru near my house in Kalaka, where some forty of them lived in a long house, similar to that built by the Dyaks. The men wore the Dyak dress, but the women were dressed like the Malays, and wore a long petticoat reaching to the ankles (sarong), and a long jacket (kabayah). They planted paddy, but did not depend entirely on this for their livelihood. The men were great hunters, and would salt and sell the wild pig they killed. They were a very secluded people, and kept very much to themselves. They were not Mohammedans, and did not seem to have any of the religious rites peculiar to the Dyaks. They told me they believed in a good Spirit and a bad one, but their religious ideas were very vague.

Besides the tribes already mentioned, there are two distinct races of Dyaks in Borneo—the Sea Dyaks and the Land Dyaks. The former live by the sea and on the banks of the rivers, though many of them may be found far inland. The Land Dyaks inhabit the interior of the country, and are not so numerous or energetic as the Sea Dyaks. The language and traditions of these two divisions of the Dyak race are quite distinct.

The Dyaks spoken of in this work are the Sea Dyaks. Their home is in Sarawak—the country governed by Rajah Brooke—though they often travel far afield, and they are to be found in large numbers on the banks of the rivers of Sarawak—the Batang, Lupar, Saribas, Krian, and Rejang.

The Dyak is of rather greater stature than that of the Malay, though he is considerably shorter than the average European. The men are well-proportioned, but slightly built. Their form suggests activity, speed, and endurance rather than great strength, and these are the qualities most required by dwellers in the jungle. Their movements are easy and graceful, and their carriage erect. The women are generally smaller than the men. They have neat figures, and are bright, cheerful, and good-looking in their youth, but they age very soon.

The colour of their skin varies considerably, not so much between one tribe and another as in different parts of the country. Generally speaking, those who reside in the interior of the country, on the banks of the upper reaches of the rivers, are fairer than those who live nearer the sea. This may be due to the deeper shade afforded by old jungle, and the bathing in and drinking of the water of the clear, gravel-bedded streams. Their colour varies from a dark bronze to a light brown, with a tinge of yellow. Their eyes are black or dark brown, clear and bright, with quick intelligence and good temper. Their mouths are generally ill-shapen and disfigured by excessive chewing of sireh and betel-nut, a habit much indulged in by both men and women.

In dress great alterations have resulted from foreign influence, and the Dyaks who live near the towns wear the trousers and coat of civilized races, but the original style still prevails in the up-country villages.

Three Typical Dyaks

The man on the right is using a seat mat made of the skin of an animal. Sometimes these mats are made of split cane. The Dyak, in his wanderings in the jungle, has often to sit on prickly grass or sharp stones, and a seat mat is a useful part of his attire.

Love of finery is inherent in the young Dyak. The old men are often very shabbily dressed, but the young are more particular. The ordinary male attire consists of a sirat, or waist-cloth, a labong, or headkerchief, and a tikai buret, or seat-mat. The waist-cloth is made of the soft inner bark of a tree, or more frequently of some red or blue cotton cloth. This is one yard wide, and from eight to eighteen feet long, and is twisted round and round their waists, and pulled up tight between the thighs, one end hanging down in front and the other behind. Sometimes this waist-cloth is woven by the Dyak women, and then the end that hangs down in front has an elaborate pattern woven into it. Their head-dress is either a bright-coloured headkerchief, or else a small cap of woven cane, in which feathers and other ornaments are often stuck. The tikai buret, or seat-mat, is made either of the skin of some animal or of cane matting. Its edges are decorated with red and white cloth, and with beads or buttons.

Besides these articles of apparel the men sometimes wear a sleeveless jacket, or klambi. These are often woven by the Dyak women, either from yarn spun from cotton of their own growing or from imported yarn of a finer texture. More often in the present day they are made of cloth of European manufacture. The patterns of the Dyak-woven klambi are various, but those of a particular type can only be worn by men who have succeeded in securing a human head when on the warpath. The lower edge of this jacket is ornamented with beads, shells, and buttons, and bordered by a fringe.

In addition to the attire already mentioned, the men have sometimes a dandong, or shawl, which is thrown over the shoulders. The ornaments worn on the arms and legs are brass rings, which vary among the Dyaks of different districts. Armlets made from sea-shells are very much in favour among some inland tribes. The young men generally wear their hair long, cut in a fringe in front, and either hanging down loose behind, or tucked into their caps.

Tattooing is practised by most of the Dyaks in a greater or less degree. It is confined to the male sex, who often have little patterns tattooed on the forehead, throat-apple, shoulders, or chest.

The dress of the women consists of a petticoat (kain), drawn tightly round the waist and reaching to the knee, and in addition a klambi, or jacket, worn when out of doors. For ornaments the women wear finger-rings, necklaces, earrings, and bracelets, and often a girdle formed of silver coins, or of silver or brass chain. Round the stomach are wound long strips of coloured cane. Among some tribes a peculiar corset, called the rawai, is worn by the women. This is made of small brass rings strung closely together on hoops of rattan, which are connected with one another inside by a network of cane. A few of these hoops are made larger so as to hang loose over the hips. The series that encase the waist, stomach, and chest fit very close. This corset must be very uncomfortable, as the wearer can hardly bend the body at all, especially when it is worn right up to and covering the breasts, as it is done by some young women who can afford such extravagance.

The hair is worn long, and tied in a knot at the back of the head. Some of the women have beautiful raven black hair of great length. Wavy or curly hair is seldom seen.

The teeth are often blackened, as black teeth are considered a sign of beauty. The blackening is done by taking a piece of old cocoanut-shell or of certain woods, and holding it over a hot fire until a black resinous juice exudes. This juice is collected, and while still warm the teeth are coated with it. The front teeth are also frequently filed to a point, and this gives their face a curious dog-like appearance. Sometimes the teeth are filed concavely in front, or else the front teeth are filed down till almost level with the gums. Another curious way of treating the front teeth is to drill a hole in the middle of each tooth, and fix in it a brass stud. I was once present when this operation was in progress. The man lay down with a piece of soft wood between his teeth, and the “dentist” bored a hole in one of his front teeth. The agony the patient endured must have been very great, judging by the look on his face and his occasional bodily contortions. The next thing was to insert the end of a pointed brass wire, which was then filed off, leaving a short piece in the tooth; a small hammer was used to fix this in tightly, and, lastly, a little more filing was done to smooth the surface of the brass stud. I am told the process is so painful that it is not often a man can bear to have more than one or two teeth operated on at a time.

The Dyaks do not like beards, and much prefer a smooth face. In the whole course of my Dyak experience I have only met with one bearded man. The universal absence of hair upon the face, on the chest, and under the arm-pits might lead one to suppose that it was a natural deficiency. But this is not the case at all, as old men and chronic invalids, who by reason of age or infirmity have ceased to care about their personal appearance, have often chins covered with a bristly growth. The absence of hair on the face and elsewhere is due to systematic depilation. The looking-glass and tweezers are often seen in the hands of the young men, and they devote every spare moment to the plucking out of stray hairs. Kapu, or quicklime, which is one of the constituents of betel-nut mixture chewed by the Dyaks, is often rubbed into the skin to destroy the vitality of the hair-follicles.

Among some tribes it is the fashion for both men and women to shave the eyebrows and pull out the eyelashes, and this gives their faces a staring, vacant expression. I have often tried to convince them of the foolishness of trying to improve upon nature in this way, and pointed out that both eyebrows and eyelashes are a protection to the eyes from dust and glare. But my remarks have made little impression on them. Among the Dyaks, as elsewhere, fashions die hard.

The Sea Dyak language is practically a dialect of Malay which is spoken more or less over all Polynesia. It is not nearly so copious as other Malayan languages, but the Dyaks do not scruple to use Malay words in their conversation when necessary. The Dyak language is particularly weak in expressing abstract ideas. What the mind cannot grasp the tongue is not likely to express. I believe there is only one word—rindu—to express all the different varieties of love. On the other hand, the language is rich in words expressing the common actions of daily life. There are many words to express the different ways of carrying anything; one word for carrying in the hand, another for carrying on the back, and another for carrying on the shoulder.

There are several words in Dyak which resemble Malay words of the same meaning, the difference being that the Malay suffix an is changed into ai. Thus, the Malay word makan (to eat) becomes makai in Dyak, and jalan (to walk) becomes jalai. There are some words exactly the same in both languages, and these are for the most part simple substantives, such as rumah (house), laki (husband), bini (wife). Verbs, however, commonly differ, though expressing simple necessary actions. Thus, the Malay word for “to drink” is minum, the Dyak word is ngirup; the Malay for “to eat” is makan, and the Dyak empa as well as makai.

It is not surprising that there should be many words in Dyak not known to the Malays. Though derived from the same parent tongue, the Dyak language has developed independently by contact with other races.

There are many tribes that talk the Sea Dyak language. The Sabuyaus living on the coast and at Lundu, the Balaus of the Batang Lupar and elsewhere, the dwellers on the Skrang and Saribas Rivers, as well as the Kanowit and Katibas branches of the Rejang River, all speak it, with slight modifications. There can be no doubt that all these tribes are descended from the same parent stock.

The difference of dialect between the different tribes is often a source of great amusement, and I remember well taking some Saribas boys, who had been some time in my school at Banting, on a visit to their people. We sat in the long veranda of the Dyak house, and I noticed that as they spoke to their relatives and friends there were shrieks of laughter and great merriment. The reason of this was that the boys had unconsciously picked up the Balau dialect during their stay at Banting, and their manner of speaking amused their Saribas friends exceedingly.