all about Pontianak

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WEST KALIMANTAN West Kalimantan is easily accessible from Jakarta or Singapore by air. One of its main attractions is the culture of its Dayak ethnic groups.

dayaknese girl

Most Dayaks live in long houses along rivers which crisscross the land. This province covers an area of 146,807 square km. Its low plains are swampy with more than 100 rivers playing a vital role in communications and the economy. Scattered across the swamps are several lakes and villages, often linked by bridges. The provincial capital, Pontianak lies exactly on the Equator. It is a fast growing city divided into three parts by the Kapuas and Landak rivers. Pontianak is the main gate to enter this province through Supadio Airport, 18 km from the city. The Kapuas river, about 1,143 km, is one of the longest river in Indonesia, connecting Pontianak with the Sanggau, Sintang and Kapuas Hulu Regencies. Among the branches of the Kapuas river are the Landak, Kubu, Punggur, Melawi and Sekayam rivers. The population of West Kalimantan consist of the Dayaks, Malays, Chinese and some other Indonesian ethnic groups. Dayak dances express respect, heroism, welcome and cure. It is recommended to take a river trip and make overnight stops at villages where dance performances are organized on advance notice.

PLACES OF INTEREST Pontianak

The capital of West Kalimantan, or Kalbar (short for "Kalimantan Barat"), PONTIANAK is a sprawling, grey industrial city of 400,000 lying right on the equator on the confluence of the Landak and Kapuas Kecil rivers. It is hot and noisy, and most travellers stay just long enough to stock up on supplies before heading up the Kapuas or straight on to Kuching. On the western side of Sungai Kapuas Kecil you'll find the Chinese quarter, the commercial heart of the city where most of the hotels, restaurants and travel agents are located. In the centre of this quarter, right on the water's edge, is the Kapuas Indah bemo terminal, which is connected to a second bemo terminal in Siantan, on the eastern side of the river, by a regular passenger ferry. The eye-catching Istana Kadriyah, built in 1771, and the traditional Javanese four-tiered roof of Mesjid Jami stand near each other on the eastern side of the Kapuas Kecil, just to the south of the confluence with the Landak. Small passenger boats from the eastern end of Jalan Mahakam II cost Rp200 for a shared canoe or Rp750 for a rowing boat. But Pontianak's most entertaining attraction is the Museum Negeri Pontianak (MonThurs & Sat 8am1pm, Fri 811.30am, Sun 9amnoon; Rp350), a comprehensive collection of Dayak tribal masks, weapons and musical instruments. The museum lies 1.5km south of the town centre on Jalan Jend A Yani; bemos leave from the Kapuas Indah terminal (Rp350) or you can rent a becak (Rp1000). Just round the corner from the museum, on Jalan Sutoyo, is an impressive replica of a Dayak longhouse, over 50m long and 15m high, where you're free to wander around. Pontianak's twelve-metre-high equator monument stands by the side of Jalan Khatulistiwa on the way to the bus terminal. Catch any bemo to the bus terminal from the Siantan ferry port; the monument stands about 2km along the road on the left-hand side. You can amuse yourself here by stepping in and out of either hemisphere to your heart's content. Even Pontianak's soccer stadium is Stadion Khatulistiwa, the Equator Stadium.

equator monument

floating market in kapuas river, pontianak.

Betang (Long House) On the outskirts of Pontianak is a Dayak traditional long house at Saham village, 158 km from Pontianak. The measures of this long house are: 186 m long, 6 m wide, in habited by 269 people. There is no accommodation here.

Pasir Panjang It lies 17 km from Singkawang in the Sambas regency. There is a beach resort, ideal for swimming. Comfortable cottages are available equipped with a tennis court. In the vicinity of Singkawang, the Gunung Poteng hill resort with its fresh air is a good place for nature lovers.

National Park and Nature Reserve The Gunung (Mount) Palung National Park located in the Ketapang regency is home to miscellaneous flora and fauna. The Raya Pasi mountain located in the Singkawang regency is also interesting to visit to see the Rafflesia or the Giant Flower. Singkawang is also a nature reserve. The forest of Sanggau is worth a visit where hot springs, lakes and caves can be found. The other nature reserves are the forests of Baning and Kelam Hill in the Sintang Regency. While in Kapuas Hulu, there is the Bentuang

fauna in gunung palung

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Sunday, August 21, 2005 Naik Dango ; Pesta Ucapan Syukur Orang Dayak atas Keberhasilan Panen Padi
07:47 PM

Seni & Budaya > Naik Dango

Upacara Naik Dango yang merupakan kegiatan ritual seputar panen padi adalah ungkapan syukur masyarakat Dayak kepada Sang Pencipta akan hasil yang telah diperoleh. Upacara ini diadakan di setiap kabupaten. Tempat penyelenggaraan dilaksanakan bergantian antar kecamatan setiap tahun, ditetapkan oleh Dewan Adat kabupaten setempat. Di samping upacara adat, diadakan pula pesta wisata dan budaya Naik Dango yang diisi dengan pertunjukan kesenian, lomba permainan tradisional, lomba kesenian daerah, pameran, seminar kebudayaan dan

pasar rakyat.

Upacara adat

Sebuah atraksi tarian dengan kreasi baru 0 Comment

Dayakmotifsrevealsacredphilosophies
Features - November 20, 2003

Bambang Bider, Contributor, Pontianak Hanging each on the right and left walls of the entrance to the check-in room of the domestic departure terminal at Soekarno-Hatta international airport is an engraving peculiar to the Dayak Kayaan-Kenyah. Every passenger, despite their hurried movement, will surely catch sight of these predominantly yellow, cement-made engravings.

These large, beautifully designed engravings reflect the philosophy of harmony of the Dayak people in the universe and heed the real engraving philosophy of the Dayak. These artistic works are beautiful to the eyes of laymen, let alone to those with a good grasp of their profoundest philosophy. As Bernard Sellato has written in his famous book titled Hornbill and Dragon, the Dayak people possess high-valued wealth of engravings. A design can be engraved on practically any object in an appropriately esthetic and philosophical manner. In the days of yore, engraving was not the main job of the Dayak. They would be engaged in engraving work when they were free after harvest time and were preparing themselves for their traditional rites such as gawai (Dayak Iban), dange (Dayak Kayaan-Kenyah), nyareakng (Dayak Bakati') and naik dango (Dayak Kanayatn). Those engaged in engraving are mostly men because the material to engrave is usually hard such as wood, leather iron or ceramics. Dayak woman usually apply their knowledge of engraving in weaving, for example weaving cloths and dresses, embroidery, putting beads together and body tattooing in a number of Dayak subethnic groups. An engraving piece has its own significance. Among the Dayak Iban, just like among the Dayak Kayaan-Kenyah, some engraving pieces symbolize a religious system while for the Dayak Bakati' or Kanayatn, their engraving skills are reflected in totems or their sculptures of human figures known as Pantak. Dayak engravings reflect the esthetic diversity of each Dayak sub-ethnic group. Their engravings range from the simplest motifs to the most complicated of forms. All these engravings, however, share a common religious value for the Dayak people. In general, Dayak engravings can be classified into two major groups: works with motifs of sacred significance closely related to a religious system and those with profane motifs usually used as household utensils, for example the motif of the eyes of a pigeon, the tip of bamboo shoots, breaking waves and so forth. Of course, some sacred motifs can also be found on some household utensils. A noted artist from West Kalimantan, Yohanes Eugene Palaoensoeka, who is from Dayak Taman sub-ethnic group, said that in the past the Dayak people rarely produced engravings of extraordinary motifs. The variety of the engraving motifs is largely dependent on the experience of the engraver. If his knowledge is limited only to the spiritual imagination of his community, his engravings will also reflect this knowledge. Dayak engravers, like Paulus Bunde, for example, always explore the images and spiritualism of their past in their works. Bunde said that foreign tourists liked these exotic elements in their engravings. This exploration, he added, also means preservation of the images and spiritualism of the Dayak in general.

The Iban people in Serawak, Malaysia, have their own unique practice of adding a new tattoo when they acquire a new experience. If someone flies in an airplane for the first time, for example, he will have a tattoo of an airplane made on his body. In Mendalam village in the rural area of Kapuas Hulu regency, a Catholic church has been built on the basis of Catholicism and the indigenous belief of the Dayak Kayaan. This shows a transformation in the pattern and meaning of Dayak engraving motifs. In keeping with the development of circumstances, engravings of Dayak motifs have undergone a change in their functions and significance. In the past, these engravings were made for a particular traditional rite but now many Dayak who have just a little engraving skill produce Dayak engravings for a living. Unfortunately, some Dayak engravers have gone too far and are engaged in the trading of sacred sculptures or lungun (the grave of a Dayak that stands on poles) along with antique dealers and thieves. What happens today is that a particular motif is engraved without heeding the philosophical basis of an engraving. Take, for example, a particular motif on a T-shirt that thoughtlessly uses a sacred name or term. Has it ever occurred to these people who make such motifs that they have desecrated their own indigenous faith, the faith of their own parents and grandparents?

Five Main Principles of Dayak Resources Management System

Sasak Behundang; Arai Beikan; Hehutan Bejalu (There are shrimps in the leaves sunk on riverbeds; there are fish in the waters; there are animals in the forests) The above saying from Dayak Jelai who live in Ketapang District, West Kalimantan describes briefly their vision and dream about living in happiness and prosperity. It also represents the Dayaks view in general. Though the saying is obviously very simple, but since it becomes their foundation for living, it is very vital regardless how simple it is. With living in harmony with the nature as the basis of their living, the Dayak have developed a distinct management of natural resources. Only from this perspective one could really understand what the Dayak are doing today in managing their environment. Today, most if not all of the riverbeds have turned into deposit of mud, fish is found more easily in the fishpond or aquarium rather than in rivers, most forests have become empty where even the songs of birds are hardly heard. For the Dayak, these conditions could be the beginning of their genocide. The nature, especially land, river and forest are the three most important elements that allow a person to live as a real Dayak. For centuries, these three natures elements together have formed a

unique identity that we now recognize as Dayak Tribe, Dayak Culture, Dayak Customary Laws Dayak Religion etc. The Dayak culture with all their oral traditions are inseparable with the surrounding nature. A Dayak shaman could not perform a healing ritual if there is no more forest to collect the materials for the ritual and the medicines for the patient. Naik Dango (harvest) festival could not be performed if there is no more areas for farming or if perladangan (farming) activities are banned. Customary laws applied for illegal marriage which include bathing the couple with dog and pig blood in the river could not be performed if the rivers have been polluted or turned into dams. In short, Dayak identity will be lost with the lost of land, forests and rivers. In the present time, the lost is guaranteed by ignoring this socio-cultural function of land, forest and river for the Dayak. Various forestry laws and regulations in Indonesia unfortunately fail to recognize this function. Forests are treated as green gold that should be exploited to collect as much money as possible. The Basic Principle of Dayak Management System of Natural Resources Sustainability. The most distinct aspect is that all the Dayak view nature as "a common house" (rumah bersama) rather than economic asset or wealth. It is clearly reflected in the "permission" ritual which is carried out before any activities done. The "permission" ritual is even carried out before an area for farming is cleared. The point is to ask for agreement from other beings that possibly dwell in that area. The song of certain bird or the voice of certain animals could be treated as an omen or augury whether the permission is granted or not. By treating nature as "common house" for all beings, it is not exploited for the human beings benefits alone but also for the benefits of other beings. Therefore, destructive and exploitative activities are avoided in order to maintain the harmony with the nature. Collectivity. Nature with all its resources is managed based on the principle of collectivity for common benefits. The areas for farming could be cleared by all respective village members. Fish in the rivers and animals in the forests could be caught, trapped or hunted. Fruit gardens inherited by ancestors are collectively owned by the whole village members. A villager does not need to pay for a cemetery ground because it is a collective possession. All the villagers have similar access to sacred areas as well as hunting ground. On the other hand, individual rights are also granted. Farming areas, which have been planted with cash crops, are recognized as individual possessions. Biodiversity. One of the most obvious distinctions between resources management by the Dayak and the management that based on capitalistic economy is in term of biodiversity. In the Dayak community, biodiversity is the top priority not productivity. Therefore for the sake of biodiversity it is acceptable for the Dayak to ignore high productivity. On the contrary, for the sake of productivity it is acceptable in capitalistic economy to be based on monoculture system and thus ignore biodiversity. This biodiversity principle is applied in all agricultural activities. Take for an example the case of rubber. The main characteristic of Dayak rubber garden is its biodiversity. It is not only

diverse in the species planted but also diverse in the content of the rubber garden itself. In one Dayak rubber garden, almost all types of trees could be found because the rubber trees must grow together with other trees to be able to survive. In a rubber garden, a Dayak family could harvest not only the rubber but most of their needs such as building materials, vegetables, medicines, wild animals, firewood, etc. No chemical fertilizers or pesticides used thus keep the earth free from chemical pollution and let the farmer independence from any chemical producers. On the other hand, the clone/hybrid rubber plantation is predator to other species since it depends on chemical substances and lack of other materials needed by the villagers. Since the hybrid rubber produce more rubber liquid, it could not live longer than the local rubber which could last for hundreds of years. Hybrid rubber is very prone to diseases because it is monoculture. Once a single tree is attacked, the whole plantation is in danger. On the other hand, the local rubber is diverse in species, thus more resistant to diseases. Subsistence. The Dayak exploit the natural resources for subsistence purposes; therefore the exploitation is done in a very small scale. Certainly there are some commodities that are market-oriented such as rubber, but it is not the main source of income. Timber exploitation is mostly for domestic use or for firewood. Though there are some villagers who collect timber for sale but the exploitation is done using traditional equipment, thus is still tolerable by the environment. Customary Laws. The management and exploitation of natural resources among the Dayak is done based on customary laws which have been formulated in such a way that guaranteed the sustainability of the nature. The customary laws are based on trial and error experiences since the first to the present generation. The sustainability aspect is of paramount important because it determines the survival of the community. The village territory is divided according to its use. Usually, one village territory consists of farming areas, hunting areas, fishing areas, fruit gardens, rubber gardens, settlement areas, sacred areas and cemetery ground. Unfortunately, the present national laws do not clearly recognized these customary laws which are still applied by the community. One of the verses of the Agrarian Law states that these customary laws are recognized as long as they are not incompatible with the national interests. This diplomatic statement does not give any recognition at since "national interests" could be treated in any definitions. The above five main principles could be found in all Dayak management of national resources. If we consistently applied the above five principles in the management of our natural resources, we undoubtedly shall achieve what has become the present most popular jargon: sustainable development. Many experts say that sustainable development must at least meet three criteria: first, economically beneficial; second, ecologically sound; third, culturally not destructive. It is obvious that the indigenous peoples especially the Dayak

have practiced this so-called sustainable development for thousand of years. The question is: Are we willing enough to admit it? Dayak Management versus Development and Modernization Capitalistic system and modernization have dominated the present general view about prosperity that glorifies individual ownership over things. Everyone, aware or unaware, is forced to joint this "cult" though various media. Everyone is influenced and brainwashed to follow the modern and developed way of life. Radios, televisions, movies, newspapers and magazines are full of advertisements to propagate people to buy new products as the symbol of prosperity. New needs, which in fact are only "wants", are introduced everyday. Teaching materials and textbooks are full of information for the students to live in modern way of life. All that is traditional and primitive are bad. The teaching and propaganda recognize no boundaries. Televisions and satellite disks as the main media for this propaganda could now be found even in a tiny village inside Kalimantan jungle. The indigenous peoples wisdom in managing the natural resources is often considered a hindrance of development and modernization. Therefore, those wisdom are gradually disappearing and being replaced by the destructive exploitation for the sake of high economic growth. In West Kalimantan, for example, the local governments target to achieve 10.91% of economic growth by encouraging giant investment on palm oil, industrial tree plantation (HTI) and mining will bear the worst environmental destruction. The sign is very clear now: forest fires are happening in an out-of-control manner and causes human sufferings affecting not only the people in Kalimantan but also people abroad. For the Dayak, one thing is clear: their life that is full of high cultural values has been infiltrated by outside influences as the impact of the spreading of consumerism in the world. According to the Institute of Dayakology Research and Development (IDRD) research findings, there are five dominant factors which spread consumerism in the Dayak community: first, the capitalistic economic system; second, the coming of information/media technology; third, the education system which lack of local-cultural base; fourth, the coming of big dominant religions which replace the indigenous religion; and five, the laws and regulations which deny the indigenous peoples wisdom in managing the natural resources and their indigenous rights. The changes toward better life should be started by the Dayak themselves. They should free themselves from feeling inferior and start being confident that they have a lot of things to offer to create more just and better world for all. They have a lot of potentials in their customary laws, culture and traditions which have been passed by their ancestors. On the other hand, there should also be a change in other peoples perception about the Dayak. Accusing the Dayak as cannibals, head-hunters, shifting cultivators, forest squatters and other similar degrading stereotypes will not do any good. In this case, the

presidents latest statement in Republika that the forest fires are not caused by the traditional farmers should be highlighted and applauded. ***