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Iban Women at the Launch of a Historical Novel—Keling Kumang—in Sintang.
Photo Credit: Kris Lucas.
The Dayak Research Center (DRC) - SINTANG: The Dayak people, in just a few decades since the 1998 Reform, have metamorphosed into an ethnic group that stands on equal footing with others.
Looking from various perspectives, the Dayak have indeed made extraordinary progress in aspects such as economy, social, culture, education, health, and politics.
Dayak redefine identity through narratives and achievement
Many Dayak individuals now occupy the highest echelons of society, even becoming the "rulers" of their own lands. They no longer wish to be governed by outsiders, for among them, there are those capable and adept in various fields, including governance.
However, this journey towards change has not been without its significant challenges, one of which is the labeling that was once attached to them. This labeling, which was once pejorative, can now be seen as a challenge to be transformed by the Dayak people themselves. The label of Dayak as primitive, backward, and powerless in the past can now be reshaped into a great strength, provided it is accompanied by narratives and publications that highlight their successes and achievements.
For a long time, publications about the Dayak have been sparse, which has been a significant reason why their image has often been distorted. The lack of strong narratives about their contributions and accomplishments in areas like economics, culture, politics, and education has allowed negative labels to persist. Moreover, publications by external parties often carry a biased perspective that fails to grasp the local wisdom and cultural context of the Dayak, thereby exacerbating misconceptions.
However, with the increasing amount of publications that focus on the Dayak's achievements—such as in education, where many Dayak children excel outside their regions, or in politics, where more Dayak figures are taking significant roles in governance—the narrative surrounding the Dayak is beginning to shift.
As society, both within and outside of Borneo, reads about the Dayak's success in managing their environment, advancing local economies, and preserving their culture in modern and adaptive ways, the label of "primitive" is slowly fading away.
This development is particularly fascinating, as despite rapid progress, the Dayak, whose population in Kalimantan is estimated to be around 7 million, remain cohesive. They have not lost their identity or their sense of solidarity as an ethnic group tied to the same land and island. A sense of togetherness and living as siblings has naturally grown, even in the face of growing urbanisation.
Moreover, publications that emphasise the Dayak's identity as a civilised, self-reliant ethnic group capable of adapting to the changing times will help build pride among the Dayak people themselves. This is crucial because, in the end, changing the image of the Dayak must start with those who are the subject of these labels. When the Dayak people take pride in their identity, they will be better able to present themselves through publications that are both widespread and positive.
Collaboration empowers Dayak identity, progress, and pride
Addressing the challenges faced by the Dayak cannot be done in isolation. It requires the collaboration of various parties, each contributing according to their expertise. Those involved in politics should clear the path for future leaders among the Dayak. Those in education should educate Dayak children to become exemplary individuals. Those in public health should ensure the Dayak are physically and mentally well. Those in religion should help shape the moral and ethical character of the Dayak. Those focused on economic empowerment should make the Dayak financially independent, rather than keeping them dependent and exploited. Those working in the cultural field should promote and preserve Dayak traditions.
One of the key steps in this cultural promotion is to instil the understanding that being Dayak is a gift, not a curse. With ongoing publications highlighting the Dayak's strengths, the people themselves are beginning to view their identity not as something to be ashamed of, but as a source of pride. This marks a stark contrast to the situation just ten years ago when identifying as Dayak was seen as something to be avoided.
For a long time, much of the research and publications about the Dayak came from outsiders, often with a biased perspective. This is evident in the work of Jamie S. Davidson, whose analyses of Dayak politics, influenced by Western viewpoints, failed to align with the local realities. Similarly, Carl Bock's portrayal of the Dayak as "wild" people who live in homes with high stilts, much like duck enclosures, missed the practical purpose of the stilted houses, which protect against wild animals and floods.
Looking ahead, the need for continuous publication about the Dayak is more pressing than ever. Such publications are not only a legacy for future generations but also a means to inspire, inform, and educate others, while providing an understanding of the Dayak from their own perspective.
Through continued publications, both analogue and digital, the Dayak will not only be recognised by outsiders but, more importantly, will come to better understand themselves.
Over time, the pejorative label once associated with the Dayak is transforming into a symbol of strength and pride. The Dayak now have the opportunity to reclaim their land and their future, as they are no longer defined by outdated stereotypes. With the continued promotion of positive narratives, the Dayak will no longer be viewed as backward, but as a group that is progressive, self-sufficient, and full of potential.
-- Masri Sareb Putra
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