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Tajau-tajau (large antique jars) are stored in the Sungai Utik longhouse, serving as evidence of the Embaloh people's recognition and the bond of brotherhood with the Iban. Documentation: the author.
The Dayak Research Center (DRC) - PONTIANAK: Lontaan (1975) recorded that the Iban people invaded the upper Kapuas regions, which were previously inhabited by other tribes such as the Taman, Embaloh, and Kayan.
However, this narrative is refuted by Apai Janggut, the tuai rumah (longhouse chief) of Sungai Utik, who provided an alternative perspective based on oral history and tangible evidence.
Read The Evolution of Dayak Identity: Perspectives from Foreign and Local Writers
In an interview, Apai Janggut emphatically stated that the relationship between the Iban and the Embaloh was not one of invasion or territorial conquest, but rather an instance of consensual acceptance.
"There was no annexation by the Iban of the Embaloh's land as Lontaan wrote. The Embaloh willingly welcomed the Iban to this area, as evidenced by the offering of antique jars as recognition of the Iban's arrival and their role in protecting the Sungai Utik region and its surroundings," he explained.
According to Apai Janggut, this acknowledgement symbolises the trust placed in the Iban to inhabit and safeguard the strategically significant Sungai Utik region. Beyond this, the Iban were also seen as protectors of the Hulu Kapuas communities, defending them from external threats, including local rulers who often abused their power to forcibly seize possessions and infringe upon the basic rights of the Dayak people.
The Iban as Guardians of Hulu Kapuas and Dayak Unity
As recounted by Apai Janggut, the Iban played a pivotal role in protecting the Hulu Kapuas region, including preserving the fundamental rights of the Dayak communities residing there. Narratives that portray the Iban as aggressors fail to capture the full context of their historical role.
Read Establishing Dayak Academic Identity Through the Transition from Citing to Being Cited
"History, backed by evidence, records that the Dayak people in Hulu Kapuas stood shoulder to shoulder and shared a common origin in Tampun Juah. So why should we fight? The Dayak give and share with one another, yes. In the relationship between the Iban and the Embaloh, the Dayak people share, show solidarity, and treat each other as brothers," Apai Janggut affirmed.
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| "In the relationship between the Iban and the Embaloh, the Dayak people share, show solidarity, and treat each other as brothers," Apai Janggut affirmed. Documentation: Kris Lucas. |
This statement highlights that the core values underpinning inter-tribal relationships among the Dayak are unity and a strong sense of solidarity. The tajau (antique jars) found in the Sungai Utik longhouse are more than mere artefacts; they are tangible symbols of the Embaloh's recognition of the Iban and the bonds of mutual respect between the two tribes. Within Dayak culture, such symbols carry profound meaning as enduring legacies of peace and harmony.
Read The Future of Dayak Farming: Preserving Tradition in a Digital Age
The Iban's role as protectors of this region also underscores the wisdom of the Dayak people in fostering unity to face external threats. The Iban did not merely defend the Sungai Utik area for their own benefit but did so to ensure the survival and well-being of all Dayak communities inhabiting the area.
Uncovering Bias in Outsiders' Narratives of the Dayak
In the same interview, Apai Janggut criticised the narratives often written by outsiders about the Dayak people. According to him, many such accounts fail to grasp the social and cultural context of the Dayak, resulting in biased portrayals that misrepresent historical realities.
"This is the problem when outsiders write about the Dayak—they are always biased because they do not understand," Apai Janggut remarked.
Such biases frequently depict inter-tribal relationships among the Dayak as rife with conflict or domination, neglecting the local wisdom of mutual sharing, solidarity, and harmonious coexistence. These narratives not only reduce the complexity of Dayak relationships but also foster negative perceptions that deviate from historical truths.
In truth, the relationship between the Iban and the Embaloh in Hulu Kapuas is not a tale of conquest or rivalry but one of camaraderie, recognition, and mutual protection.
The tajau in Sungai Utik stand as silent witnesses to a history imbued with these noble values. This relationship reflects the Dayak tradition of respecting humanity, preserving peace, and ensuring collective survival on their ancestral lands.
This narrative reminds us that the history of the Dayak is not solely about resisting external threats but also about maintaining harmony among themselves.
The tajau, longhouses, and stories like these are not only treasures of Dayak identity but also lessons for all of us on the importance of solidarity in diversity.
The migration of the Iban
Today, the Iban people are spread across various regions of West Kalimantan, with the largest concentrations in Kapuas Hulu, Melawi, Sintang, Sekadau, and a smaller presence in Sanggau. Their presence in these areas is the result of centuries of migration. The Iban are known for their dynamic nature and high mobility, whether in search of new agricultural land, expanding their communities, or engaging in social and cultural interactions with other groups across Borneo.
Read Dayak Iban: Past, Present, and Future
The migration of the Iban did not happen in a single wave but took place over three major movements from their "Original Land," Tampun Juah. Tampun Juah, believed to be the ancestral homeland of the Iban, holds deep historical and spiritual significance for them. From there, they spread throughout Borneo, including what is now Indonesia, Malaysia, and Brunei. This migration was driven by various factors, such as the need for new resources, demographic pressures, and social or political dynamics in their original settlements.
It is important to note that the Iban migration in the past was spontaneous and natural, occurring long before modern national borders were established. They moved while carrying their traditions, social systems, and cultural values, which remain preserved today. The longhouse, as the center of their social life, symbolizes the continuity of Iban culture across different settlements. Despite their dispersion, they have maintained kinship ties and a strong communal identity, reflecting the resilience of their traditions
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Over time, Iban migration has evolved beyond just seeking farmland or exploring new territories. Today, it also involves education, employment, and trade. In the modern era, the Iban continue to adapt to changing times while staying connected to their cultural roots. They preserve their heritage through traditions, arts, and social systems, making them one of the most culturally resilient indigenous groups in Borneo.
-- Masri Sareb Putra
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