which is in oral tradition is not recorded.
Utt
CHAPTER 2
BIDAYUH IN GENERAL
I) Dayak Identity
The "Dayaks" are considered to be the original
inhabitants of Borneo. Originally, the Dutch
Authority in Indonesia referred all the
indigenous pagans of Borneo as "Dayaks" when
Indonesia was still under the rule of the Dutch,
as did the first English arrivals in Sarawak in
1840s. The word "Dayaks" according to
"Kalimantan Review" English Version Volume
II / November 1999, is the collective name for
around 405 ethno linguistic-groups of the Borneo
Island. The ethnic groups such as the Iban,
Kayan, Kenyah, Kanayan, Maanyan, Ngajuk,
Dud Danum, Bidayuh, Simpang and Pompang
are such some of them that co-exist. According
to Anthropology, Ethnography and Linguistic
experts, their identity is based on similarities in
physical appearance, cultural elements,
customary law and death ritual. However, these
tribal people differ in language, culture, art
forms, clothing, housing architecture and social
organization.
All Dayak groups, however, have some
fundamental features in common; they live along
the rivers, mountain-tops and highlands. They
practise paddy shifting cultivation and collect
jungle produce. This common economic base
combined with this broadly uniform ecosystem
within which most Dayaks live, go a long way
to explain the similarities in religion conceptions
and world view of the Dayak people. Dayak
ancient and traditional religion is now receding
before the onslaught of Christian proselytizing
18 in particular.
In Kalimantan Barat, there is a Dayak King. He
is Singa Bansa who is the sixth ruler to sit on the
Hulu Aik throne of Krio Dayak at Menyumbung
Village Sandal District, Ketapang Regency. Based
on "Kalimantan Review" English Version
Volume II / November 1999 (P.31-32), the Hulu
Aik Kingdom was established around the year
1700 at Krio River. Many Dayak themselves in
Kalimantan Barat do not know they have a
Dayak King. Nevertheless, Raja Singa Bansa is
the symbol of the marginalization of the Dayak
people in Kalimantan Indonesia.
II) The Origin of Dayak Bidayuh
During the Brooke Regime and Colonial Era,
Dayak Bidayuh was known as "Land Dayak"
meaning "the Dayak of the hill country".
However, following the passing of the
Interpretation (Amendment) Bill2002 at the State
Legislative Assembly in Kuching on 6-5-2002,the
Bidayuh community will no longer be referred
as "Land Dayak" - the terminology given by the
Brooke and Colonial administrations in the olden
days.
It was believed that the Bidayuhs were one of
the original people of Borneo and they most
probably settled in Sarawak "before any other
tribes now found among them" (Staal, 1940).
They were the principal inhabitants of the
original territory acquired by James Brooke (Ling
Roth, 1869). These two statements of the writers
indicated that the Dayak Bidayuhs were the
people believed to be among the earliest
inhabitants of Borneo. Their history, some of
is reliably known about their earliest history.
was most probably that the earliest hum2
occupants reached Borneo Island from mainlar
Asia during the later stages of the Pleistocel
when the sea level was low enough to form
land bridge. However, when the sea level ro
to near its present level, these early settlers we
effectively isolated from the rest of Asia (Fish!
1966). Through isolation and time, those wI
settled in a region at the western tip of Born
evolved into a unique cultural and linguisl
type. However, geography and recent histo
have separated these culturally and linguistica:
similar people into two sovereign territories.
Sarawak, where a smaller percentage lives, th
homeland is to be found mainly in the hinterlaJ
of Kuching and Samarahan Divisions which c
adjacent to Kalimantan Barat, Indonesia wh!
the majority of them reside.
III) Legends of the Bidayuh Origin
According to an article "The First Land Daya
written by Dr. John Hewit, former Curator
Sarawak Museum 1905 -1908, originally th
were no human beings in Borneo Island. The fj
man who was the first Land Dayak called Ten
lived at the foot of Bukit Suit and Baru and
married to Kitupong who died during childbiI
A strange incident happened when Ten
conceived a child in the calf of his leg. Ai
maturity, his calf burst, a female infant was bc
When she became a woman, Tenabi married 1
The couple had three children, one girl nan
Timuyau, two sons named Padat and Tirua~
When Padat and Tiruah grew tip, they mo'
out of their family home and settled at Siny.
and Saki Hills. Both of them got married ,
had children. Due to thievery of Padat's son
stealing sugarcane from Tiruah's garden an(

which is in oral tradition is not recorded. Little
is reliably known about their earliest history. It
was most probably that the earliest human
occupants reached Borneo Island from mainland
Asia during the later stages of the Pleistocene
when the sea level was low enough to form a
land bridge. However, when the sea level rose
to near its present level, these early settlers were
effectively isolated from the rest of Asia (Fisher,
1966). Through isolation and time, those who
settled in a region at the western tip of Borneo
evolved into a unique cultural and linguistic
type. However, geography and recent history
have separated these culturally and linguistically
similar people into two sovereign territories. In
Sarawak, where a smaller percentage lives, their
homeland is to be found mainly in the hinterland
of Kuching and Samarahan Divisions which are
adjacent to Kalimantan Barat, Indonesia where
the majority of them reside.
III) Legends of the Bidayuh Origin
According to an article "The First Land Dayak"
written by Dr. John Hewit, former Curator of
Sarawak Museum 1905 -1908, originally there
were no human beings in Borneo Island. The first
man who was the first Land Dayak called Tenabi
lived at the foot of Bukit Suit and Baru and he
married to Kitupong who died during childbirth.
A strange incident happened when Tenabi
conceived a child in the calf of his leg. After
maturity, his calf burst, a female infant was born.
When she became a woman, Tenabi married her.
The couple had three children, one girl named
Timuyau, two sons named Padat and Tiruah.
When Pad at and Tiruah grew tip, they moved
out of their family home and settled at Sinyang
and Saki Hills. Both of them got married and
had children. Due to thievery of Padat's son for
L stealing sugarcane from Tiruah's garden and he
was beheaded at the trap set by Tiruah's son.
Padat and his family moved to Sikangan where
he launched an attack on Tiruah. Tiruah and his
family moved out and settled down at Inikabut
on the right branch of Sarawak River.
Tiruah had a son called Sikaya who married to a
female spirit called Sekama at Mount Penrissen.
After the marriage, they had two children, one
boy and one girl. Sikaya and Sekama had the
following 10 grandchildren:-
6.) Bikirup
1.) Bena
7.) Baang
2.) Bungu
8.) Bratak
3.) Bibawang
4.) Biatah 9.) Peninjau
5.) Singai 10.) Puruh.
Various accounts of their origin have been
interpreted by the Bidayuh themselves. Some
Bidayuhs claimed that they were the
descendants of the mythical characters of the
Malay origin such as Datu Patio The Bidayuhs
from Kampung Engkeroh, Serian claimed that
they were the off-springs of the spirit. The
Bidayuh from Kampung Mentu Tapuh in Serian
believed that their ancestors were human beings
who came out from a hole in the ground. Some
Bidayuhs even claimed that they decented from
the fish and animals. These are all legends and
there is no evidence to prove their claims.
IV) Dayak Bidayuh Settlements
(1) Settlement in Kalimantan Barat
In the olden days, according to a Bidayuh legend,
Bidayuh (Land Dayaks) in Borneo Island
belonged to one tribe. However, with the Dutch
controlling Kalimantan Indonesia and Brunei! 19
British on the Sarawak side, the Bidayuhs were
 artificially separated by political boundaries. At embraced Islam were considered as Malays or The old map of Borneo printed in L(
the later stage, with Indonesia getting Muslims. Those Land Dayaks who refused to between Sarawak
independence and with the formation of adhere to Islam religion moved to the highland
Malaysia in 1963, the political severance between and interior land.
the two areas became more and more
pronounced. Today, when the Indonesian (2) Migration/Settlement in Sarawak
Bidayuhs and the Malaysian Bidayuhs do meet
at the border areas, they talk to each other and There was no boundary line between Sarawak
do some petty/barter trading in a friendly and Kalimantan Barat Indonesia in the olden _.:...t. . ..'L1L
,,'
manner. They realize that they are living in two days as indicated in the map printed in London
l3 L R i'Lr: tJ
separate and independent nations. Hence, there in 1870. Hence, it was incorrect to say that all
is a growing divergence in political divergence, Bidayuhs staying in Sarawak were immigrants
in political orientation, socialization and even from Kalimantan Barat. Since there was no
cultural outlook. border-line, the Bidayuhs might have been
staying in Sarawak for ages already before
In Kalimantan Barat, Indonesia, Land Dayaks Indonesia was colonized by the Dutch and .1
(Bidayuhs) are found extensively in the lower Sarawak was under the rule of Sultan of Brunei!
basin of the Kepuas River, particularly upstream the Brooke authority. However, it could not be ,\
of Sanggau, along the Sekayam River, over-ruled that there were Land Dayaks J
northwards into Kuching/ Samarahan Divisions
of Sarawak. In the lower reaches of the Kepuas,
(Bidayuhs) who migrated from Kalimantan
Barat, Indonesia from the olden days right up to
.." ~- -
,~- ,'Y' .'
extending northwards to the western most part the formation of Malaysia in 1963. When ""," . - '. .'
of Sarawak and southward to Ketapang and to
the coast of Java Sea, are to Selako/Rara
Sarawak was still under the rule of Brunei, many /..~
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Bidayuhs died because they were either being ,:. - ..-. ,~I
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(Selakau/Lara) tribe who formerly live along a
river of the same name between Sambas and
attacked by Skrang raiders from Simanggang (Sri
Aman Division) or reveled against the inhuman
'
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treatments by the Brunei authority. However, . . "' . ,.;'7'~~;~-=d:4f.~ '::.~:.
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the coastal areas of Western Kalimantan, but Sarawak against Brunei rule. That was how the .' .''', . i'.. . .;.,' '. 1
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were continuously being attacked and taken as Land Dayaks (Bidayuhs) lived when Sir James , -, . ~..,W'>'. ~
:-. "J',;, . '" .-'1' "'t" ._
slaves by the pirates. When they became too old Brooke became the first White Rajah of Sarawak ,- .- " J... """
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put ashore and abandoned. Those who avoided to Sarawak, the Land Dayaks multiplied -, .J .-. I
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inland and took to more strategic and defensible increased. Owing to the general bareness of hill- "
positions on the tops of the hills, mountains and farming land and the shortage of land due to
even in the caves, where they could push down increase of population, they were forced to
boulders on their enemies. The dissemination of consider moving back towards the low land and
other religions was also one of the reasons which coastal areas in order to obtain bigger rice
forced the Land Dayak (Bidayuh) to move harvests and other cash crops by cultivating low-
20
further inland. In the past, the Land Dayaks who lying land.
The old map of Borneo printed in London in 1870 showed that there was no border-line
between Sarawak and Kalimantan Barat, Indonesia

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21
 (3) Ancestral Homes
The Bidayuhs is one of the indigenous
communities in Sarawak and they were among
the earliest people to inhabit in Sarawak. During
the Brooke's and the colonial era, they were
known as the Land Dayak meaning the people
of the hill country. Today, the Land Dayak prefer
to be known as Bidayuh. In their dialect, "Bi"
means "people" and "Dayuh" means, "Land".
Hence" Bidayuh" means "people of the land".
Their original home is believed to be around the
lower basin of Kepuas River, upstream Sanggau
River and Sekayam River in Kalimantan Barat,
Indonesia. However, most of the Bidayuhs in
Sarawak believed that Sungkung, Bugau and
Sungai Selakau were their three major ancestors'
homes, all situated in Kalimantan Barat,
Indonesia. Sungkung is situated in Seluas, near
to Gunung Niyut which is 1,701 metres above
the sea level. Bugau, which is an old Bidayuh
settlement, is located not far from Kampung
Mongkos in Serian. Gajing Mountain is the
homeland of the Selako (Selakau) and it is
situated at the source of Selakau River near
Singkawang. According to a legend, most
Bidayuhs from Indonesia came to Sarawak about
20 generations before the Karakatao eruption on
27-8-1883. Based on one generation of 25 years,
the Bidayuhs have been staying in Sarawak for
more than 600 years since 1383. It is evident that
the close relationship still exists between the
Bidayuh people residing on both sides of
Sarawak / Kalimantan border. According to Rev.
Father J. Staal, the Sungkung Dayaks were fierce
and warlike. A lot of them were the descendents
'of a China-man who married with a couple of
Dayak women took refuge on the uninhabited
mountains. He had the surname known as "Lim"
and, hence, a lot of the Sungkung people are
Lims! (Staal, 1940) There is a descendent of Lim
22
in Penrissen area. He is Tua Kampung Simak ak
Baeh of Kampung Bangau who confirmed that
he is one of the many descendents of the Lims in
Sarawak when I interviewed him at Kampung
Banggau on 3-2-2001.
(4) A Trip to Sungkung
On 20-7-1953, the Assistant Bishop of Anglican
Church, Peter H.H.Howes and 5 others made a
trip from Pangkalan Ampat, Padawan to
Sungkung which was 60 miles away. They spent
a night at Kampung Kiding. Early next morning,
they departed, pausing for a moment at
Kampung Sapit and then crossing over the
border to Kampung Goon in Kalimantan Barat,
Indonesia. From Goon, the path skirted the
slopes of Baji Mountain and then onto Temau
Mountain until they reached Kampung Tuaan
at 5.00 p.m. After spending a night at the
Kampung, they left Tuaan at 4.00 a.m. the next
early morning until they arrived Kumba River
where they had their breakfast. After crossing ",
the river and late that afternoon, they reached
the first seven Kampungs at about 2,000 feet
above the sea level. Each Kampung had its own 1
headman and there was a space of about three
to four hundred yards between each cluster of
dwellings. There were no longhouses except
r
, ~
I"I,,!!,,,,
individual houses. In the village, there was
"Arud Trauh" - a large rock formation alleged ""I'
,.,.~
to be Trauh's boat (Howes p.247).
~
Sungkung had no heirlooms to show to Peter ...
OJ
H.H.Howes and his party. According to the 01
i? J, ,
people there, in 1935, a party of Dutch visitors ..
'3 II;
had been relieved of their heads and the Dutch ~
authority had sent its soldiers to show its
displeasure. The old village of Sungkung was ~.~~ ~~
0.1., 5' ~
burnt to the ground and all heirlooms had
perished in the raid (Howes p.248). Photo of Peter H.H.Howes. Photo taken
in October 1945
In the olden days, it took 5 days for the Sungkung
 II

j
I~I
II

""*--';4
Kampllng SlIngkung,
-1-,. .~

rt Kalimantan Harat,
Indonesia

--- _l! _ Photo taken in JlIly 1953

... people to go to the nearest shopping centre at

Sanggau in Kalimantan Barat whereas they
could reach Pangkalan Ampat in Padawan or II
Pangkalan Tebang in Ulu Bau within a period of
J
'" 2 days. From Sungkung, there was a path leading
111
l' Iii
to PIa man Tringgus Bering via Tuaan. It took
~ about 12 hours on foot to complete the journey.
From Plaman Tringgus Bering, it took about 8 II
~
-- hours to reach Kampung Tringgus and one and
half hours by boat to Pangkalan Tebang.
~
However, today, one can drive a vehicle from
Pangkalan Tebang to Kampung Tringgus by road
~
within 15 minutes only.
~ J
~

(5) First Bidayuh Settlements in

~ ... '''''--- Sarawak 1'1
~. ,"", iii ~. -,
~ ,~,
~eJ
III
II '-.,..,_8IV"" ell
When the Bidayuh first came to Sarawak, they I
Photo of Peter H.H.Howes. Photo taken built longhouses and settled in the regions I
in October 1945 III
around Gunung Penrissen especially at Rabak
Mikabuh in Kuching District, at Gunung 23

Serembu, Gunung Singai and Bung Bratak in
Bau District and around the present Kampung
Gahat Mawang and Kampung Kujang Mawang
area (formerly known as Tembawang Rutoi) in
Serian District. Then they spread throughout the
surrounding areas in Kuching and Samarahan
Divisions (formerly known as First Division). It
was obvious that they even settled in the vicinity
of what is now Kuching City and its nearby area.
Although the Bidayuh used to be longhouse
dwellers, many had abandoned that form of
residence. They did it from necessity rather than
choice. Bidayuh were not vigorous people; they
were easy going, pacific and even timid. That
was why they became convenient prey for their
aggressive neighbours. In the centuries of slave
Locality Map of KuchinglSamarahan Divisions with part of Kalimantan Barat, Indonesia
24
trading and head-hunting, their longhouses
were favourite targets of attack by the pirates
from the Sulu Sea and the stronger tribe from
Sri Aman Division (formerly known as Second
Division). The peace-loving Bidayuhs put up
little resistance. This naturally encouraged their
persecutors to return whenever they desired loot.
Harassed, bullied and despairing, they
abandoned their homes, retreated up the rivers,
and in some cases left low-lying areas altogether
and fled to higher, more defensible ground.
Ultimately, many built their houses on the
mountains such as Gunung Singai, Gunung
Landar, GunungJagoi, GunungSerembu in Bau
District, Gunung Penrissen, Gunung Siburan
(Sintah) and Tibiah, Ulu Padawan in Kuching
District as well as the mountainous areas of Ulu
Sadong in Serian District.
When Sir James Brooke became the first White
Rajah of Sarawak in 1841, he permitted Christian
missionaries to preach in Sarawak. When the
missionaries arrived, they chose a different
approach to win over the Bidayuhs. They lived
together with the Bidayuhs in the Kampungs,
learned to speak their languages/ dialects and
brought about the establishment of churches,
schools and even clinics. Missionaries gave the
villagers clothing and medicine as well as taught
them how to read and write. In the olden days,
Christianity and the Bidayuh faiths /beliefs were
absolutely contrary in terms of thought and
structure. Those who did not accept Christianity
were considered infidel, primitive, animists and
uncivilized. Christianity became the symbol of
modernization and education. However, those
who had accepted Christianity had no other
alternative but to leave the pagan villages and
built new villages elsewhere in order to avoid
conflict and disagreement with the pagan elders.
V) Bidayuh Language / Dialects
According to a legend related by Datuk William
Nais, the former Bidayuh Temenggong of
Kuching Division, Dayak Bidayuh of the Western
part of Kalimantan Borneo spoke only one local
Bidayuh dialect known as Peroh dialect in the
olden days and they themselves called Dayak
Biperoh. However, as time passed, they migrated
from areas around Sungkung to Rabak Mikabuh
and later from Rabak Mikabuh, they moved anq
~ett1ed down in various places on hilltops
Identifying themselves with their new settlements
and their new leaders.
Unlike other indigenous groups who normally
use the river system to differentiate and to name
District as well as the mountainous areas of Ulu
Sadong in Serian District.
When Sir James Brooke became the first White
Rajah ofSarawak in 1841, he permitted Christian
missionaries to preach in Sarawak. When the
missionaries arrived, they chose a different
approach to win over the Bidayuhs. They lived
together with the Bidayuhs in the Kampungs,
learned to speak their languages/ dialects and
brought about the establishment of churches,
schools and even clinics. Missionaries gave the
villagers clothing and medicine as well as taught
them how to read and write. In the olden days,
Christianity and the Bidayuh faiths/beliefs were
absolutely contrary in terms of thought and
structure. Those who did not accept Christianity
were considered infidel, primitive, animists and
uncivilized. Christianity became the symbol of
modernization and education. However, those
who had accepted Christianity had no other
alternative but to leave the pagan villages and
built new villages elsewhere in order to avoid
conflict and disagreement with the pagan elders.
V) Bidayuh Language/ Dialects
According to a legend related by Datuk William
Nais, the former Bidayuh Temenggong of
Kuching Division, Dayak Bidayuh of the Western
part of Kalimantan Borneo spoke only one local
Bidayuh dialect known as Peroh dialect in the
olden days and they themselves called Dayak
Biperoh. However, as time passed, they migrated
from areas around Sungkung to Rabak Mikabuh
and later from Rabak Mikabuh, they moved and
settled down in various places on hilltops
identifying themselves with their new settlements
and their new leaders.
Unlike other indigenous groups who normally
use the river system to differentiate and to name
the groups, the Bidayuh mostly use the mountain
or hill system to name their groups. Hence, the
Jagoi group derived its name from Gunung Jagoi,
the Singai group named after Gunung Singai, the
Serembu group obtained its name from Gunung
Serembu and the Sadong group named after
Gunung Sadong,
The Bidayuhs have four main known dialects i.e.
Bukar /Sadong, Biatah, Jagoi/Singai and
5elakau/Lara with each dialectical group having
many variations and different talking styles,
sound and indistinct pronunciation. Sometimes
it is quite confusing among the Bidayuhs from
different dialectical groups and much worse to a
non-Bidayuh. Hence, there are many Malay and
some Thanwords which are in cornmon usage too.
Dayak Bidayuh dialects as a whole are very
unique because their root-words are not derived
from any particular dialects. However, the
Selakau dialect is an exception because it is more
or less similar to the Sarawak local Malay
language. In the olden days, individual contact
among the Dayak Bidayuh was difficult due to
communication problem and other pre-waiting
danger such as head hunting. Hence, when they
found difficulties in naming certain things, they
invented new words for them. They also change
their pronunciations to some extent in order to
suit the surrounding environment. The changes
in dialectical intonation came into being after a
long process, thus causing differences among the
Bidayuh dialects. Further more, within each
dialectal group, there are variations. The Bibukar
/ Bisadong, the Biatah and Bijagoi / Bisingai
could understand one another in conversation but
could not follow the pronunciation exactly. The I
Selako/Rara (Selakau/Lara) dialect is, however, I
I
quite different from other Bidayuh dialects
because Selako/Rara (Selakau/Lara) dialect
contains many local Malay words.
 The following common words together with the meanings in Bidayuh are selected to No Name of the group District
show the different pronunciations of each group:- a) Serian
Bisadong

English Singaif Jagoi Penrissenf Bukarj Sadong SelakojRara Bibukar

areas Padawan areas b) Serian
areas areas
Eat man maan ma-an uman
Drink nuok mo-ok c) Biatah Kuching
nyihup man pain
Rice (boiled) tubi tubi sungkoi nasi
House rominjbori ramin rumin rumin d) Bijagoi Bau
Have ogi agi aduhjadueh uni
e) Bisingai Bau
Don't have do'-i mating j dagi (Ana) anyap kati
Speak sind a miyu nyanda kasena f) Dayak SelakojRara Lundu
Cold mudud madud Bebi dingin j panut
Day anu anu andu ano
a) Bisadong Group
Village Kupuo Rais Binua Kampung
Bisadongs are staying along Batang Sadong an
its tributaries such as Batang Kayan, Sunga
What is the main reason for the Bidayuh in stayed in their own Kampungs, their dialects Kedup, Sungai Suhu and Sungai Robin as we
Sarawak to have different pronunciations for each were also affected through constant contact with as at the side of Gunung Sadong in Seria
group? When I served in Serian District as the other nearby races; even a spell of 100 years District. Hence, they call themselves Bidayuh (
District Officer in the early 1980s, I visited changed a languagej dialect considerably. Sadong i.e. Bisadong.
Kampung Kujang Mawang in Vlu Sadong. A Anyway, the Bidayuh words in daily use are still
Bidayuh elder there told I!1ethat it was true that the same or nearly the same in most cases. b) Bibukar Group
the Bidayuhs spoke one language and one dialect
in Kalimantan Barat, Indonesia a long time ago. VI) Bidayuh Groups in Sarawak. Bibukars are residing near to Batang Samaraha
However, when they migrated to Sarawak and and its tributaries. In the olden days, when thei
settled down in different locations. The local (1) Bidayuh Main Groups ancestors migrated from Sungkung j Bugau b
different environment especially the different Tembawang Rutoi and then settled at a nev
water from the river they drank adjusted their In Sarawak, there are at least twenty-nim: place by the river and built themselves.
tongues and, hence, resulted the different Bidayuh groups mainly staying in Kuching and longhouse. On many occasions, the river becaml
pronunciations of each Bidayuh group in Sarawak Samarahan Divisions. Generaily they call dirty and muddy as a result of the crossing
today. Another point was that the differences made by wild animals in the Vlu. Hence, thi
themselves. after the localities they are staying
were mainly due to topographical circumstances. or after certain events or local incidents. d~rty j muddy water was known as "Kakar" iI
Remembering that more than 150 years ago, Bldayuh Bukar dialect. The river was known a:
However, there are six main Bidayuh groups
there was hardly any road existed in the Bidayuh who are commonly known in Sarawak. The SUngai Kakar and eventually it was prono~nc~(
26 rural areas, the only means of travel was using details are as follows:- as Sungai Bukar. Hence, the Bidayuh staymg n
the jungle-path or river-way. The Bidayuhs the area now call themselves Bibukar.

....
 1

d to No I
Name of the group How the name being derived
a) Bisadong Named after Batang Sadong and Gunung Sadong- the I
main river and mountain in Serian District. I,
"
ra
b) I Bibukar I Serian I From the word "Kakar" which means" dirty and
muddy river". Eventually, it is pronounced as "Bukar".
Bukar is also the name of a river.
c) I Biatah I Kuching I
From the word "Entah" which means "don't know"
and the word "Betah" which means "broken".
Eventually, it is pronounced as "Biatah'.
d) I Bijagoi I
Bau I Named after Gunung Jagoi - the mountain in Bau
District.
e) I Bisingai I
Bau I Named after Gunung Singai - the mountain in Bau
District.
II
f) I Dayak Selako/Rara I
Lundu I Named after Sungai Selako (Selakau) in Kalimantan
mt Barat.

a) Bisadong Group c) Biatah Group

Bisadongs are staying along Batang Sadong and
its tributaries such as Batang Kayan, Sungai.
lects Kedup, Sungai Suhu and Sungai Robin as well
Nith as at the side of Gunung Sadong in Serian
ears District. Hence, they call themselves Bidayuh of
bly. Sadong i.e. Bisadong.
still
b) Bibukar Group
Bibukars are residing near to Batang Samarahan
and its tributaries. In the olden days, when their
ancestors migrated from Sungkung / Bugau to
Tembawang Rutoi and then settled at a new
nc place by the river and built themselves a
nd longhouse. On many occasions, the river became
all dirty and muddy as a result of the crossings
ng made by wild animals in the DIu. Hence, the
ts. dirty / muddy water was known as "Kakar" in
ps Bidayuh Bukar dialect. The river was known as
"le Sungai Kakar and eventually it was pronounced
as Sungai Bukar. Hence, the Bidayuh staying in
the area now call themselves Bibukar.
As far as the word "Biatah" is concerned, it has
three versions:-
First Version
The first version was that "Biatah" was the name
of one of the descendants of Tenabi, the first man
and the first Land Dayak (Bidayuh) who lived
on Borneo Island called" Atah". The descendants
of Atah called themselves "Bi Atah" and settled
down at a mountain which they called "Si-
Buran". Eventually, the group was known as
"Biatah" and the place was called "Gunung
Siburan" until today.
Second Version
The second version was that the word "Biatah"
actually came from a local Malay word "Entah".
When Sarawak was still under Brunei Rule, one
Malay officer from Brunei went to Siburan area
and wanted to look for someone to collect the 27
 tax. He asked the local Land Dayak whom he
met along the footpath and asked where was so
and so. The Land Dayak who did not know the
person but answered in local Malay "Entah"
which means "Don't Know". Eventually,
whoever went to Siburan Area would say he
wanted to go to "Entah" which slowly
pronounced as "Biatah" meaning the people of
the area.
Third Version
According to Pemanca Kudui ak. Suwed of
Siburan, a long time ago when the first group of
Land Dayak (Bidayuh) migrated from Rabak
Mikabuh to Gunung Siburan, they saw a big
stone at the present site of Kampung Sintah.
They heard voices from inside the stone and they
broke the stone. When the stone was broken (in
Bidayuh dialect - "Batu Betah"), they saw a
couple (Man and Woman) in it. The Bidayuhs
from Rabak Mikabuh called them "Bi Betah"
which literally means "People from the broken
stone". Slowly, it was pronounced as "Biatah"
until today.
d) Bijagoi Group
Bijagoi originally came from Gunung Bratak, the
old settlement where the Bidayuhs who first
migrated from Sungkung in Kalimantan Barat,
Indonesia and settled down there. The Bijagoi
moved over to Gunung Jagoi from Bung Bratak
sometime in early 1838 in order to avoid attacks
by Skrang Ibans from Sri Aman Division (Second
Division). The Bijagoi stayed on the top of
Gunung Jagoi which is 1,162 feet above sea level.
Eventually, the Bidayuhs who were staying at
Gunung Jagoi called themselves "Bijagoi" - the
people of Gunung Jagoi until today.
28
e) Bisingai Group
were 21 Bidayuh tribes who settled in the 29
villages consisting of 1,500 familiesf houses and
Gunung Singai which is 1,843 feet above sea- with a population of 10,500.Of these tribes, 6 had
level is the home of all the Bisingai Bidayuhs in their villages on the western branch and the
Bau and Kuching Districts. The word "Singai" remainder on the southern stream of the Sarawak
was taken from the name of Panglima Ma Ganai
River (Low p.290-291). According to Henry Ling
@Rangai who was the first Panglima (Togung) Roth in his book "The Natives of Sarawak and
who led his followers from Sungkung to Gunung British North Bomeo"(Vol. 1) published in 1896,
Singai. At first, the mountain was known as the main Bidayuh settlements were as follows:-
"Dorod Ganai" and eventually, it was
pronounced as "Dorod Singai" until today. (1) Upper Sarawak River (4 settlements)
Today, the Bidayuhs who are staying around
Aup, Surambau (Serembu), Singgie (Singai)
Dorod Singai call themselves Bisingai. and Sow (Sauh)
f) Selako f Rara Group (2) Lundu Territory (2 settlements)
SalakafRara (SelakaufLara) and Sedumak
In the past, SelakofRara did not belong to (Sedemak).
Bidayuh community. However, with effect from
1970s, they have been classified under the Today, there are 29 Bidayuh groups in Sarawak
Bidayuh group because of political reasons.
There are not many Selako f Rara in Sarawak and Kuching District Serian District Bau
they are only found in Lundu District. In the Penrissen
olden days, the ancestors of Selako lived at
1) Benuk group 1) Bukar group 1)
Gajing Mountain which was situated at the
source of Selako (Selakau) River near 2) Peroh group 2) Sambat group 2).J
Sengkawang. Selako migrated over to Sarawak 3) Sitang group 3) Mentu group 3)
sometime in 1800s and stayed around Pasir River (
4) Sumpas group
and Kayan River. The Rara came from
Benkayang Kalimantan Barat, Indonesia at the Siburan 5) Temong group 4) (
later stage and they first settled down at Redang 4) Biatah group 6) Taup group 5)1
Raya in the Upper Pasir River. Today, there are Padawan 7) Engkeroh group
many inter-marriages which take place between
Selako and Rara in Lundu District. Salako is 5) Penyawa group 8) Riih group
actually bringing the name of "Sekalo (Selakau)" 6) Biannah group 9) Gahat (Sernabang)
. from Selakau River in Kalimantan Barat, group
Indonesia and used it as the name of Selako 7) Tibiah group
10) Suntas group
(Selakau) race in Sarawak. 8) Braang group
9) Simpok group
(2) All Bidayuh Groups 10) Bengoh group
In 1846, Hugh Low in his book" Sarawak - Its 11) Semban group
Inhabitants and Production" stated that there 11 groups 5g
10 groups
 i
II
were 21 Bidayuh tribes who settled in the 29 (3) Left-hand branch of Sarawak River (9 II
villages consisting of 1,500 families j houses and settlements) .
with a population of 10,500.Of these tribes, 6 had Sampro (Peroh), Sentah (Sintah), Sennah
their villages on the western branch and the (Annah Rais)
remainder on the southern stream of the Sarawak Simpoke (Simpok), Sigu (Benuk), Brang
River (Low p.290-291). According to Henry Ling (Braang).
Roth in his book "The Natives of Sarawak and Stang (Sitang), Tebia (Tibiah), Sibungo
British North Borneo"(Vol. 1) published in 1896, (Bengoh)
the main Bidayuh settlements were as follows:- (4) Upper Samarahan River (1 settlement).
Bukar
(1) Upper Sarawak River (4 settlements) (5) Upper Sadong River (4 settlements).
Aup, Surambau (Serembu), Singgie (Singai)
Engrat (Min-grat), Engkrok (Engkeroh),
and Sow (Sauh)
Kadup (Kedup) and Milikin.
(2) Lundu Territory (2 settlements)
(6) Kuap River (1 settlement)
SalakajRara (SelakaujLara) and Sedumak
Kuap (Quop)
(Sedemak).

Today, there are 29 Bidayuh groups in Sarawak. The details are as follows:-

Kuching District Serian District Bau District Lundu District Sarawak

Penrissen
1) Benuk group 1) Bukar group 1) Singai group
2) Peroh group 2) Sambat group 2) Jagoi group 11) Gajing
Selako group)
(Selakau
3) Sitang group 3) Mentu group 3) Serembu group 2) Selako (Selakau
4) Sumpas group (Birois) Sengkuku
Siburan Pueh group)
5) Temong group 4) Gumbang group
4) Biatah group 6) Taup group 5) Tringgus group 3) Rara (Lara) group
Padawan 7) Engkeroh group 4) Undu group
5) Penyawa grou 8) Riih group (already extinct)
6) Biannah group 9) Gahat (Semabang)
group
7) Tibiah group
10) Suntas group
8) Braang group
9) Simp ok group
10) Bengoh group
) Semban group
11 groups 110 groups I 5 groups I 3 groups I 29 groups I 29
 Year Population Percentage
Distribution
1841 6,792 Henry KeF
(London 11
1876 18,379 Sarawak G
1939 36,963 Lee Yong I
1947 42,195 14.2 Lee Yong I
1960 58,000 36.6 Yearbook (
Bidayuh
1970 84,000 7.7 Yearbook (
beautiesfrom
various 1980 108,000 8.5 Yearbook (
groups 1990 140,000 8.4 Yearbook (
attending
Annual 1995 153,400 Yearbook c
Harvest 1999 164,500 Yearbook (
Festival in Yearbook 4
2000 166,756
Kuching

VII) Bidayuh Population in Sarawak. an undercount at the last census. Although the Bidayuh population concentral
can be found throughout the length and bread
In the past, the Bidayuhs had not been very mobile 1980,1991 and 2000, the population of the Bi
The Bidayuh population is mainly found in
Kuching and Samarahan Divisions although except in 1947 to 1960 period when some of them
No. District 1980 Popu
small numbers of the Bidayuh population are prompted by the opportunity for employment
found in every district of Sarawak. In 1841, the with a bauxite company which began operation 1. Kuching 35,04
population of the Bidayuh (Land Dayak) in in 1947 moved to Lundu District. Although there 2. Lundu 8,51
Sarawak was estimated to 6,792. By 1876, the has been no internal migration of any significance
3. Bau 21,12'
population increased to18, 379 and by 1939, it had over the years since they moved into Sarawak
4. -
reached 36,963. In 1947, they numbered 42,195. from across Indonesian border, the Bidayuh Samarahan
The increase of 14.2 percent between 1939 and population increased substantially during the 5. Serian 39,53
1947was one of the highest among the indigenous 1947 to 1960 period. 6. 209
Simunjan
groups in Sarawak. This considerable increase 7. Sri Aman 387
had cast doubts on the 1939 enumeration, but it Based on Yearbook of Statistics Sarawak 2001,
8. Lubok Antu 85
was unlikely that many could have been left out there were 166,756 Bidayuhs out of a total of
2,071,506 people in Sarawak. In term of 9. 55
in this count. It was thought that in-migration of Betong
the Bidayuhs from Indonesia Borneo might have percentage, it forms about 8% of the Sarawak 10. Saratok 69
contributed to the increase. population or 0.07% of the 22 million population 11. Sibu 512
of Malaysia. This showed that the Bidayuh was 41
12. Mukah
Between 1947 and 1960, the Bidayuh population the fourth largest racial group in Sarawak after 28
the Ibans, Chinese and Malays. The details of the 13. Kanowit
increased by 36.6 percent, the highest rate of 14
increase among the indigenous communities. population of the Bidayuh in Sarawak from 1841 14. Dalat
There was no concrete evidence to suggest that to 2000 are as follows:- 15. 1,10:
30 Miri
the bulk of increase was due to immigration or to
 Source
Year I PopulationI Percentage I
Distribution

1841 I 6,792 I Henry Keppel "The expedition to Borneo of HMS Dido Vo1.2
(London 1847) P.206
1876 18,379 Sarawak Gazette No. 124 (Kuching 1876) P.4
1939 36,963 Lee Yong Leng, "Population & Settlement in Sarawak (1970) P. 91
1947 42,195 14.2 Lee Yong Leng, "Population & Settlement in Sarawak (1970) P. 91
1960 58,000 36.6 Yearbook of Statistics 1992 Sarawak.
1970 84,000 7.7 Yearbook of Statistics 1992 Sarawak
1980 108,000 8.5 Yearbook of Statistics 1992 Sarawak
1990 140,000 8.4 Yearbook of Statistics 1992 Sarawak
1995 153,400 Yearbook of Statistics 1997 Sarawak
1999 164,500 Yearbook of Statistics 2000 Sarawak
2000 166,756 Yearbook of Statistics 2001 Sarawak
1111111 ::

Although the Bidayuh population concentrates in Kuching, Bau, Lundu and Serian Districts, Bidayuhs
can be found throughout the length and breadth of Sarawak. Based on the Sarawak Yearbook of Statistics
1980, 1991 and 2000, the population of the Bidayuh in every district of Sarawak is as follows:-

No.1 District I 1980 Population 1991 Population 2000 Population

1. Kuching 35,041 50,147 63,943
2. Lundu 8,512 9,278 10,717
3. Bau 21,120 23,413 29,215 I 111111111:

4. Samarahan - 1,538 3,138

I 1111111 Iii
5. Serian 39,538 42,851 49,117
6. Simunjan 209 284 307
7. Sri Aman 387 461 453
8. Lubok Antu 85 90 73
9. Betong 55 123 162
10. Saratok 69 91 134
11. Sibu 512 1,471 1,505
12. Mukah 41 136 157
13. Kanowit 28 58 57
14. Dalat 14 30 28
15. Miri 1,101 2,753 3,692
 No. District 1980 Population 1991 Population 2000 Population Based on the records kept by District Office,
Kuching, Bau, Lundu and Serian, there were a
16. Bintulu 142 1,338 1,923 total of 335 Bidayuh Kampungs in Kuching and
17. Tatau - 113 123 Samarahan divisions in the year 2002. The details
18. Marudi 113 368 637 are as follows:-
19. Limbang 106 201 271 1. Kuching District 96 Kampungs
20, Lawas 40 116 168 2, Bau District 63 Kampungs
21. Sarikei 168 209 203
3, Lundu District 41 Kampungs
22, Bintangor 61 91 134
23. Daro 11 4, Serian District 135 Kampungs
38 12
24. Matu - 21 7 Total 335 Kampungs
25. Julau 72 88 80
26, Kapit 69 196 274 VIII) Superstitious Beliefs of the Bidayuhs
27. Song 32 45 69
28. 23 47 105 In olden days, Bidayuhs believed in the
Belaga traditional and superstitious omen and beliefs.
Total 107,549 135.595 166,756 To them there was a danger from all sorts of evil
spirits who could cause sickness or misfortune.
They could be guarded against either by taking
According to the administrative districts and sub-districts, the distribution of the Bidayuh villages in care not to provoke them; or having provoked
Kuching and Samarahan Divisions in 1990 are as follows:-
them, by taking steps to placate them, which was
done by means of a ceremony or feast, called,
Division District Locality Total Total "Gawai". There were therefore various rules laid
Bidayuh Households down to prohibit the acts that gave provocation.
Villages Some of these rules, such as the observance of
periods of restriction after festivals or after
Kuching Kuching Kuching Proper 6 392 deaths, were common to all villages. Those
Kuching Kuching Siburan Sub-District 53 3,643 periods of restriction varied considerably, but
Kuching Kuching Padawan Sub-District 36 1,414 were usually from one to four days. During this
time no one was allowed either to leave or enter
Kuching Bau Bau District 61 3,777
the village.
Kuching Lundu Lundu District 35 1,490
Samarahan Serian Serian District 109 5,890 However, the more important festivals with the
Samarahan Serian Tebedu Sub-District 19 889 longer periods of restriction were invariably
arranged at a time when there was no urgent
Total 319 17,495 work to be done in the farms, There were also
rules in some villages that sleeping mats might
not be washed, and that clothing might not be
32 hU~g outside the houses during the period?~ a
festIval as it was believed that the good spmts

Based on the records kept by District Office,
Kuching, Bau, Lundu and Serian, there were a
total of 335 Bidayuh Kampungs in Kuching and
Samarahan divisions in the year 2002. The details
are as follows:-
1. Kuching District 96 Kampungs
2. Bau District 63 Kampungs
3. Lundu District 41 Kampungs
4. Serian District 135 Kampungs
Total 335 Kampungs
VIII) Superstitious Beliefs of the Bidayuhs
In olden days, Bidayuhs believed in the
traditional and superstitious omen and beliefs.
To them there was a danger from all sorts of evil
spirits who could cause sickness or misfortune.
They could be guarded against either by taking
care not to provoke them; or having provoked
them, by taking steps to placate them, which was
done by means of a ceremony or feast, called
"Gawai". There were therefore various rules laid
down to prohibit the acts that gave provocation.
Some of these rules, such as the observance of
periods of restriction after festivals or after
deaths, were common to all villages. Those
periods of restriction varied considerably, but
were usually from one to four days. During this
time no one was allowed either to leave or enter
the village.
However, the more important festivals with the
longer periods of restriction were invariably
arranged at a time when there was no urgent
work to be done in the farms. There were also
rules in some villages that sleeping mats might
not be washed, and that clothing might not be
hung outside the houses during the period of a
festival as it was believed that the good spirits
ill
which had been called down to help the people
might be offended.
In addition to action which human beings could
take to ward off misfortune, there were also the
actions of non-human agents, especially various
species of birds, to be taken into consideration.
One bird, if heard calling from the side of the
path, indicated that the bearer would be lucky
on that day, whereas if it flew across the track
whoever saw it should immediately return
home. The same bird, if heard during a hunting
expedition to the left was all right but if it was
heard to the right the hunters should change
direction to put it on the left. Another bird if
heard while hunting was a sign that the party
should return for reinforcement. A certain insect,
if heard at night when sheltering in the jungle
on a hunting expedition, was a sign that the
hunters should proceed in that direction. The
same insect if heard repeatedly when people
were about to build a new house was an
indication that the women who lived there
would have plenty of children, but the people
would also be liable to more sicknesses. If the
Kijang, or barking deer, was heard on land which
was about to be cleared for farming, that land
should be abandoned. To some extent these
omen birds and animals could be prevented from
acting.
The most usual way to deal with them was to
placate them by giving them offerings at
festivals, and at the same time call upon good
spirits, especially the spirits of ancestors, to drive
them away. If, in spite of such precautions, they
still managed to cause trouble, either the project
in question should be abandoned, or if this was
impracticable such as in the case of a nearly
completed new longhouse, then once again they
should be placated by means of suitable offerings
and ceremonies.
 means of protection. The horns of a deer, and a large block of Belian wood
most important were the were believed to have magical properties. The
nA spirits of ancestors. When a existence of such objects within the precincts of
person died his spirit went a village might be a major obstacle if it was
to the place called desired to persuade that village to move to a
"Sebayan", where better farming land.
conditions were similar to
those prevailing on earth. The pagan Bidayuh had so much in their daily
The spirits were believed still lives to be afraid of, that it might be thought that
taking an interest in earthly they would be ideal subjects for conversion to
affairs and could therefore be Christianity. In fact they were essentially
Biday"II
bea IIties asked for assistance. These practical people. Living in the present, so there
were usually invoked in two should be no intellectual obstacle to accept a new
attending
Gawai Dayak groups: firstly those of the religion if they could be convinced that it would
2000 in immediate ancestors of all deal with their problem better. They were likely
Kllclling people attending the to judge it by what it could give, or by what its
particular ceremony, who followers could be seen to have obtained. This
Dreams were also believed to have significance, were not mentioned by name, in order to avoid meant mainly education, and to some extent
though they were not considered to be valid if the risk of omission which might cause offence; better, medical facilities. But education without
likely to have been influenced by one's recent secondly the spirits of ancestors who were economic progress might lead to
actions before going to sleep. For instance, a actually famous during their lifetime. These were disappointment.
dream in which one was laughing meant bad by no means limited to ancestors of any village, An increase in
news: but this would not apply if one had just or even of the Land Dayak race. The priest on the population
spent a riotous evening at a festival. A view from his spiritual journey during the ceremony without a
a mountain-top signified success, and to dream travelled as far a field as Brunei and Java, and correspondingly
that one was carrying a dead cock indicated might call upon the spirit of any famous person higher standard
success in hunting. To dream of a fire breaking of any race! So long as he led a good life when of living would
out meant that an epidemic would strike the he was on earth he would help the people then. bring discontent.
village: a ripe fruit falling from a tree was a sign
that a sick person was about to die. To dream Apart from the ancestral spirits there were also The spread of
that a tooth dropped off indicated that a member certain objects and places that might have Christianity was
of the family would die. To counteract this omen acquired power. These were called "Guna". They probably the
it was necessary to rise at dawn, without were usually kept concealed in a small house of most important
mentioning the dream to anyone, put a grain of their own and might not be seen except during factor affecting
the welfare of the
maize in the mouth and then threw some yellow a special ceremony which took place only once
rice toward the sunrise, at the same time spitting Bidayuh at the
in several years. Should they be seen at any other
present time and
out the maize saying to the evil spirits "This is time it was believed that great misfortune, even it could be said
the tooth that you want, do not take anything a death, might occur. At one village there were that the result of
more" originally two large stones. After they had been
having three
living together for a long time there were one different
As well as common possessions and common day found to be three small ones as well. In other
34 missionaries
dangers, the community also had common villages the skull of a wild boar, the skull and
horns of a deer, and a large block of Belian wood working among them had been entirely
were believed to have magical properties. The beneficial so far. In many cases considerable
existence of such objects within the precincts of disruption had been caused to village life, for as
a village might be a major obstacle if it was soon as a few families became converted they I

separated from the main village and moved to II

desired to persuade that village to move to a
better farming land.
The pagan Bidayuh had so much in their daily
lives to be afraid of, that it might be thought that
they would be ideal subjects for conversion to
Christianity. In fact they were essentially
practical people. Living in the present, so there
should be no intellectual obstacle to accept a new
religion if they could be convinced that it would
deal with their problem better. They were likely
to judge it by what it could give, or by what its
followers could be seen to have obtained. This
meant mainly education, and to some extent
better, medical facilities. But education without
economic progress might lead to
disappointment.
An increase in
the population
without a ceremollY
another part of their land. Though they often
built bigger and cleaner houses, the split did not
make harmony within the community and it
weakened the authority of the headman. The
land could not be divided; and as the process of
converting a whole village might take a long
time, there were likely to be more frequent land
disputes.
The Bidayuh believed in witch-craft connected
with sickness. To treat a patient, he/ she was
seated in the swing (Berayun), suspended by
Rottan from a beam. The evil spirit causing the ~
I
sickness was extracted by means of incantations
and dancing, and transferred to a specially
A Biday"l1
Gawai
III: I

correspondingly at
higher standard Kampllllg
Bellllk ill
of living would
19805.
bring discontent.

The spread of
Christianity was
probably the
most important
factor affecting
the welfare of the
Bidayuh at the
present time and
it could be said
that the result of
having three
different
35
missionaries
 constructed boat together with suitable offerings
to keep it happy on its journey. The boat is then
put in the river and allowed to float away down
to the sea. If there was no river, a Rottan was
stretched from one end of the house to the other
house, the boat was slid along it and simply cast
out onto the ground.
The disposal of the dead by burning of the body
appeared to be a custom confined to the pagan
Bidayuh in the olden days. In western Sarawak,
the custom of the dead was universal; in
Samarahan area, they were indifferently burnt
or buried, and when the Sadong area was
reached, the custom of cremation ceased, the
pagan Bidayuh of Sadong River being in the
habit of burning the dead. Among the Selakauj
Lara in Lundu District, the bodies of the elders
and the rich were burnt while the others were
buried (St, John i. 163 &165). In Siburan area, the
pagan Sintah Bidayuh burned the dead of the
higher class; the poor were wrapped in a mat
and cast out in the jungle (ibid, ch.viii. p.87). The
pagan Serambo (Serembu) Bidayuh burned all
their deads (Dension, ch.ii.p.14). However, in
1950, the pagan Bidayuh in Bukar area still had
the contact with the Munggu Babi days. They
still used the pagan cemetery which had served
the old Kampung for the past few centuries. The
Bukar pagans rolled up their dead in a stout
rattan mat. The body, thus enclosed, was
suspended from the branch of a tree and left to
rot away. Later, the bones were collected and put
into a jar for burial (Peter Howes, ch.16.p.209).
IX) Land Matters and Formation of New
Kampungs
The Bidayuhs look at land and the soil and
indeed the whole environment around them
with awe, respect and reverence. Land to the
36
Bidayuhs is a source of sustenance and of life.
Even with the advent of modern development
and advance economic way of life, the majority
of the Bidayuhs are still living in the rural areas
where they undertake various agricultural
pursuits. Accordingly, they perceive that land
must be treated with real care and respect. Land
has been utilized basically for paddy planting
and that occupation has played an important role
in the cultural heritage of the Bidayuh
community. However, in order to improve the
living standard and the social standing of the
Bidayuh community, the State Government has
developed the Native Customary Rights (NCR)
Land of the Bidayuh in the commercial scale.
Since 1988, through the government agencies
such as SALCRA, LCDA, FELCRA, FELDA, DID
and the State Agriculture Department, large
areas of the Native Customary Rights Land of
the Bidayuhs in Kuching and Samarahan
Divisions have been planted with cash crops
such as oil palm, cocoa, tea, coffee, rubber and
paddy.
The reasons for the formation or creation of new
Bidayuh Kampungs in Kuching and Samarahan
Divisions are as follows:-
1. Increase of population;
2. Distance from paddy-fields or Plaman;
3. Attacks by the Skrang Ibans and other pirates;
4. Closer to bazaar j school j main road;
5. Spread of epidemic diseases such as
smallpox, cholera and leprosy;
6. Belief in different religions within the same
Kampung; and
7. Difference of political ideology.
In the normal circumstances, the Pia man
eventually became an official Kampung
recognized by the Government. Hence, '
Kampung was established. The expans
population in a Kampung to such an extel
many of its people had to waste long hom
could have been spent in paddy-fields, n
in walking to and fro the Kampung ar,
paddy-field. To avoid the waste of ti
"Plaman"(a temporary house) was builtn€
remote paddy- fields, which was occ!
seasonally only. Village separation is in fa
desire for better farming land and bui
temporary houses nearer to their farming
and, at the same time, it has given an opport
for the absorption of outside group into tht
Kampung. As time went on, the Pia man be
a permanent structure and occu
permanently. To distinguish betweel
Kampung and the Plaman, the parent Kam
was known as Kampung Mawang where,
Pia man was called Kampung Plaman. As
went on, the Plaman became more indeper
and permanent houses and even schools
built in some areas.
The attacks by the Skrang Ibans and other pi
from the sea especially in Upper Sarawak \
Penrissen and Padawan areas) and U
Sadong (Serian District) had killed num~
Biday uhs, took away their wives and chil
as slaves and also destroyed their propertiL~
constant attacks had caused the Bidayul
move away from the Kampungs and stay!
tht hilly areas and even in the caves in ord
.vOid being attacked and killed by the intrUll
In the olden days, most Bidayuh Kamp.
wue built in the rural areas where there'
no road, bazaar and school. During the Brl
Re?Jme and colonial days from 1841 to .
some roads, bazaars and schools were built q
far from the Kampungs. In order to be clo
the road where Bazaars and school?
avallable, many Bidayuh Kampungs move ~
 recognized by the Government. Hence, a new
Kampung was established. The expansion in
population in a Kampung to such an extent that
many of its people had to waste long hours that
could have been spent in paddy-fields, merely
in walking to and fro the Kampung and the
paddy-field. To avoid the waste of time, a
"Plaman" (a temporary house) was built near the
remote paddy- fields, which was occupied
seasonally only. Village separation is in fact the
desire for better farming land and building
temporary houses nearer to their farming land
and, at the same time, it has given an opportunity
for the absorption of outside group into the new
Kampung. As time went on, the Plaman became
a permanent structure and occupied
permanently. To distinguish between the
Kampung and the Plaman, the parent Kampung
was known as Kampung Mawang whereas the
Plaman was called Kampung Plaman. As time
went on, the Plaman became more independent
and permanent houses and even schools were
built in some areas.
The attacks by the Skrang Ibans and other pirates
from the sea especially in Upper Sarawak (Bau,
Penrissen and Padawan areas) and Upper
Sadong (Serian District) had killed numerous
Bidayuhs, took away their wives and children
as slaves and also destroyed their properties. The
constant attacks had caused the Bidayuhs to
move away from the Kampungs and stayed in
the hilly areas and even in the caves in order to
avoid being attacked and killed by the intruders.
In the olden days, most Bidayuh Kampungs
were built in the rural areas where there were
no road, bazaar and school. During the Brooke
Regime and colonial days from 1841 to 1963,
some roads, bazaars and schools were built quite
far from the Kampungs. In order to be closer to
the road where Bazaars and schools were
available, many Bidayuh Kampungs moved and
J-
settled along the main road. That is why one can II
see many new Kampungs are built along
KuchingjBaujLundu Road, KuchingjSerianj
Tebedu Road, PadawanjTebedu Link Road and
Penrissenj Padawan Road nowadays. The
spread of epidemic diseases such as smallpox,
cholera and leprosy in the olden days in the
Bidayuh Kampungs was also one of the factors
which caused the Bidayuhs to leave the affected
Kampungs and moved to new areas in order to
avoid further attack of such epidemic diseases.
With the introduction of more Christian religions
and the conversion of some Bidayuhs to Islamic
faith in the Bidayuh populated areas especially
in Bau, Lundu, Penrissen, Siburan, Padawan,
Serian and Tebedu areas, some Bidayuh
Kampungs split into different villages following
their different religious beliefs. After Sarawak
achieved independence within Malaysia since
~I'
1963, political parties were formed and Bidayuh
themselves were divided politically. Hence, the I
different political beliefs had also caused some
Bidayuh Kampungs to split among themselves
in order to form a village with a group of
Bidayuhs believing the same political ideology.
X) Comments on the Bidayuh
Community by the Europeans
S. Baring-Gould and c.A. Bampfylde in their
book entitled" A History of Sarawak under its
two White Rajahs" described the Land Dayaks
(Bidayuhs) as a numerous and prosperous group
but were reduced to a small number due to the
attacks by the Sea Dayaks (Ibans). The men were In
slaughtered, the women and children were taken
as slaves and the fruit trees were cut down.
Paddy and other crops were burnt. When James
Brooke visited Sarawak in 1840, the Chiefs of the
Land Dayaks (Bidayuhs) told him, "The Rajah
37
(from Brunei) takes from us whatever he wants,
 at whatever price he pleases, and the Pengirans
take whatever they can get for no price at all"
(Baring-Gould and Bampfylde, p.57). The result
of such treatment was that the Land Dayaks
(Bidayuhs) escaped to the country beyond the
reach of their persecutors to avoid exploitation
and slaughter.
Malcolm MacDonald, the then British Governor
General for Singapore and Malaya in his book
"Borneo People" said that the Bidayuhs were the
principal inhabitants of the original territory
acquired by James Brooke. The Bidayuhs were
longhouse dwellers before, but many had
abandoned that form of residence. They did it
out of necessity rather than by choice. The
Bidayuhs were not a vigorous group but easy
going and peace-loving people. Due to these
factors, they became preys of their aggressive
neighbours. In the century of the slave trading
and headhunting, the Bidayuh longhouses were
being attacked by the combined forces of Brunei
Malays and the Ibans from Second Division (Sri
Aman). The Bidayuhs being the peace-loving
people put up little resistance and this naturally
encouraged the enemies to return whenever they
desired loots. Harassed, bullied and despaired,
the Bidayuhs abandoned their homes in the low-
lying country and retreated up the rivers to
higher and more defensible ground. Ultimately,
many built their houses near to the mountain
tops.
Hedda Morrison in her book called "Sarawak"
commented that there was some danger of
extinction of the Bidayuhs before James Brooke
became the White Rajah of Sarawak. She said,
"The Bidayuhs are a mild and inoffensive people
... unable to withstand the inroads of the warlike
Ibans coming from the 2nd Division (Sri Aman)
38
coupled with the brutal exactions of the Brunei CI
Malay Rulers of Sarawak. The Brunei Rulers not
only bullied and enslaved the people but also
had no compunction in allowing expeditions of BIDAYUH SETTLElV
the Ibans to attack the Land Dayak areas. The
AND Pl
Ibans kept the heads of the people they
slaughtered and handed over the slaves whom
they captured to the Brunei authority as their (I) Kuching District in General
share of the loot" (H. Morrison, p.245).
Kuching is one of the three districts in Kuc
J.E. Drake-Brockman who served as a District Division. Kuching City is the capital of Sara
Officer of one of the districts in First Division as well as the divisional headquarters of Kuc
sympathized with the Bidayuhs who had been Division. The district has an area of 1,869 sq
oppressed by the Brunei Rulers although they kilo metres and based on 1991 Census, Kuc
were law-abiding people. According to him the District had a population of 369,200. In:
Bidayuhs were "Easy to teach and willing to
learn ... Not lazy; but not too energetic, always
cheerful and easily provoked to mirth" (Drake- Ethnic Group population in
Brockman, p.37). 1970
James Brooke described the Land Dayaks as a Chinese 105,457
more wretched, oppressed race. He said,
"Though industrious, they never reap what they 70,883
Malay
sow; though their country is rich in produce, they
are obliged to yield it all to their oppressors: 23,867
Bidayuh
though yielding all beyond their bare
sustenance, they rarely can preserve half their Iban 8,680
children and often, too often, are robbed of them
all, with their wives" (Dickson, p.186). 385
Melanau
Mr. Colin N. Crisswell in his book called "Rajah
Other Indigenous 314
Charles Brooke" 1978 (P.7) wrote," In the south
of Sarawak, in the First Division, are found the
Land Dayak, a peaceful people who lack of Others 5,253
migratory and head-hunting tendencies of the
Sea Dayak (Ibans). They gerterally live on the Non-Malaysian -
"-
hillsides and travel by land, although they do
sometimes use canoes. Today they number Total 214,839
60,000".