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CUSTOMS AND TABOOS OF BIDAYUH COMMUNITY

1.0 Introduction

Sarawak is located in the eastern part of the western island of Borneo. The boundaries in the
east and south is Sarawak Borneo while in the north are Brunei and Sabah.

It’s area is 48,250 square miles which is the 1/6 of the island of Borneo. 3/4 of the
Sarawak land is still covered by the forest. Only about 6% used for farming, while 18% are
used by the tribes of the Punan people who live in nomadic life.

Sarawak land does not have a lot of high mountains as well as on the northern island of
Borneo. The highest mountain in Sarawak is Mount Murad with 7950 feet. From the face of
it’s earth is the only wetlands which planted by mangrove trees and nipah.

The largest river in Sarawak, is the Rejang River or formerly known as "Batang Rejang”.
It’s length is 350 miles and about 150 miles of it (up to Kapit) can be passed through by the
small shifts. The bulk of the land are still inhabited by people of Sarawak. These areas are
covered by forest and young forest (RMJasni, 1958).

Sarawak is known by the name of Land of Hornbills. The people come from various
ethnic groups. There are about 30 ethnic groups in Sarawak. Iban is the largest ethnic in
Sarawak, followed by Chinese, Malay, Bidayuh, Melanau and other ethnic groups. As a
country with diverse races and ethnic groups, of course there are various cultures and customs
being practiced. For the people of Sarawak, custom is a traditional heritage which being
emphasized and so obstinate in their daily lives.

According to the Sarawak Statistics 1989, the Iban forms 29.5% or 493,000 residents of
this state. In terms of the number of people, Iban is the largest in Sarawak, with a majority of
more than 50% of the population. The composition of the Iban’s population, when combined
with various indigenous tribes of other non-Muslims are classified as Dayak. Including the
Bidayuh tribe, Kayan, Kenyah, Kelabit, Bisayah, Penan, Punan, Lum Bawang, Murut and
various other quarters, are known as Orang Ulu. The number of tribes is not very large.
Bidayuh people form 8.4% or 140,000 residents from the population. However, this division
seems very easy here because the tribe will have a significant role in various aspects of social,
economic and political (Nidzammuddin Ahmad Sulaiman: 1 and 2).
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2.0 The Origin Of Bidayuh Community

Bidayuh community in Sarawak, is the indigenous ethnic. Bidayuh community, formerly

known as Land Dayak by James Brooke, Rajah of Sarawak, which is the first early people
lived in the state. According to the legend, Bidayuh community is said to originate from
Mount Sungkung, Kalimantan, Indonesia (Minos, 2000). There is also a argument says that
the Bidayuh people moved from south-west corner of Borneo, but when James Brooke
reached in 1839, they have been concentrated in the areas where initially were the centre of
the Monarchy in Sarawak (Walker, 2000). Among scholars who have reviewed the culture
and traditions adapt Bidayuh community, they described the Bidayuh community as those
who are conservative, not a lot of diverse and often despised as compared with the other
communities (Gedes, 1973, Ridu, 1986).

According to the ancients, it is believed that Land Dayak or Bidayuh was orginated
from Mount Sungkong in Borneo, Indonesia. They may come to Sarawak in the eighth or
nineth century (RM Jasni, 958:23). However, outsiders do not well understand about Dayak
community, where they might see all Dayaks as the same in all cases. Actually, Iban,
Bidayuh, Bisayah, Kanyan, Kenyah, Kelabit, Penan and Lum Bawang have own differences.
More importantly, they consider themselves differ from other groups. Such perceptions are
enough to put the boundary between the different tribes of the Dayak people. Michael Leigh, a
Dayak political scholar facilitate the classification of them as the indigenous non-Muslims.
Thus, Dayak is not only limited to Iban and Bidayuh eventhough Raja Brooke specializes the
reference to the Iban and Bidayuh as Sea Dayak (1988:2).

3.0 Settlement

In terms of placement, history has showed that the Iban people, who are better known as a
head hunter, like to hunt and kill members of other ethnic groups, especially Bidayuh. This
activity has resulted in the escape of Bidayuh to the upstream of the hill or higher ground
while Iban concentrated in the coastal waters or in the river side. The effects of this residential
segregation has resulted in the Iban, to be known as Sea Dayak, while Bidayuh as Land
Dayak. This classification shows their settlements were separated, and they prefer to live in
the area by groups.
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Bidayuh community who stay in the longhouse consists of several family groups. The
position of the longhouses are far apart and separated by the type of relationships that are still
not satisfactory. In addition, they are also quite difficult to receive a top leader among
themselves as Dayak tribe are obsess with the local leaders. This situation further strengthen
their tribal natures. This society has a tendency to leave their ancestral land even though its
population has increased more and the land is not fertile (Ridu). Their attitudes to life, largely
influenced by the belief that their long belief in the past, seems to cause them not eager to
fight something, do not like to travel and do not have high ambitions (Low, 1848, Grijpstra,
1976). Bidayuh community is also said to be slower to adapt with the environment (Minos,
2000).

According to the people of Sarawak, which is issued by the Department of Statistics,

Bidayuh community is the fourth largest ethnic group in Sarawak, after Iban, Chinese and
Malay. From the total of 2,001,000 people in Sarawak, total of 167,5000 is composed of the
Bidayuh as in Table 1.

Table 1: Estimated number of people from ethnic groups in Sarawak for 1996-2000.

Ethnic Group 1996 1997 1998 1999 2000

Malay 407,600 416,600 425,800 435,000 444,600

Iban 552,100 559,800 567,800 576,000 584,500

Bidayuh 156,100 158,900 161,700 164,500 167,500

Melanau 107,200 109,300 110,900 544,400 551,500

Other Bumiputera 112,900 114,200 115,700 117,400 119,100

Chinese 521,100 529,300 536,900 544,400 551,500

Source: National Statistics Department of Sarawak Branch.

Bidayuh community in Sarawak can be recognized as an ethnic group with limited

distribution in the Kuching, especially in Bau, Lundu and sub-district of Siburan Penrissen
and Padawan, and the Samarahan in Serian district. These ethnic groups are divided into four
small groups according to dialect spoken. In general, accent or dialect is Bukar-Sadong in
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Serian district, Biatah in Kuching district, Bau-Jagoi in Bau district and Selako-Lara in the
Lundu district.

Table 2: Number of village and the dialect spoken by Bidayuh community based on the
disrict.

District Name Number of Village Dialect Spoken

Serian 126 Bukar-Sadong

Kuching 84 Biatah/Penyewa/Bipuruh

Bau 43 Bau-Jagoi

Lundu 41 Jagoi/Selako-Lara

Source: Borges (1988:17)

4.0 The Belief of Bidayuh Community

Bidayuh tribe is a society who inhabited in the southwest of Sarawak, especially in the Serian,
Kuching and west Kalimantan. They are comprised of four ethnics:

1. Selakau / Lara (Lundu District)

2. Jagoi / Singai (Bau District)
3. Biatah (Small District of Padawan)
4. Bukar / Sadong (Serian District)

They are mostly Christians. Only a part of the religion are Islam and animism. Unlike
Iban people who live in longhouses, Bidayuh tribal people live in accordance with their
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respective families. They have the village chief or headman who handles any official
business. Most of the Bidayuh tribe who still live in farming villagesas farmer and work hard
for their families.

5.0 The Traditions of Bidayuh Ethnic

In order to recognize the appearance of Bidayuh ethnic, most of them relatively short and
chubby. Their most interesting character to note is that they wear brass rings on both sides of
the feet of Bidayuh women. It is an application which is not often practiced today, but this
practice is quite unique and it is no longer practiced by other communities in Sarawak. It is
not only a matter of wearing some strange ring around the ankle, but the entire leg between
ankle to wrist is covered with the rings which is quite heavy and uncomfortable to wear. This
is practice hurts the user. This practice also spoils the muscles of their feets, but most of the
Bidayuh women become slaves to this practice and thought it was a fashion. Only in this way
can show that they have improved. In addition, the ring is also worn on the wrist.

Women also have expertise in the art of dance in which two of them will make a circle
and surround each other with their hands extended, and a length of cloth is placed on their
shoulders. So, they look like two birds, large and rigid. However, there is a weird thing
believed by several groups who are influenced by Hindu. This matter is forgotten day by day.
Hindu groups were also found in the city of Land Dayak people. Some of them believe that
the spirit in the Hindu temple and the Bidayuh people seem want to burn their death. This
becomes one of the things that are unknown by the most of other communities in Sarawak
(Hedda Morrisson, 19,957).

They live in longhouses which have overall similarities to the Iban longhouse unless they
have an open porch. However, the villages are different with other people in Sarawak in the
ownership of land and roof shingles that have been separated from the longhouses of Bidayuh.
Each of the longhouse has occupied with a village known as the General, which are similar to
the Iban, but their leader is called The Rich not the Head-Village. (Hedda Morisson, 1957).

6.0 Customs and Taboos of Bidayuh Community

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6.1.1 Marriage

For Bidayuh community, marriage is a way to become a member of a "Biik" or "Ramin" and
enjoy the rights of members of the "Biik" or "Ramin". Bidayuh community practice
monogamy only. However, remarriage after divorce is a common thing. Because of the strong
prohibition against “Inses”, marriage outside their own families is an important rule in the
community. Bidayuh community also prohibits marriage between cousins.

Groups such as the Dayak Selako prohibits their members to get married with the
members who have became enemy in the battle due to fear of ingestion oath, but because the
first marriage between the descendants of grandmother and grandfather of their former
enemies ahd occured, so the ban expires. Among Dayak Bukar-Sadong, the rules about
marriage is relatively loose. Men and women could freely mingle and meet each other before
they get married. The men are allowed to see the woman in her private home with her full
permission but the women also want commitment from the men visit (Amran Abdullah,
1993).

6.1.2 Secrect Investigation

In this community, there is no ceremony of secrect investigation. Marriage is a common when

a person is old enough and has chosen his or her life partner.

As a farmer, the parents would want to have the law who can work in the garden or
plant the rice pepper. They also expect the candidate of son in law will work with government
or private sector to secure the life of their children and descendants. Except for illegal
marriage, Bidayuh community are open with the options of their children. In the Bukar-
Sadong and Selako group, they are allowed to choose own partner whom they like, regardless
of ethnic the origin.

6.1.3 Proposal
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The way of marriage being conducted is different among the groups. In the group like Selako,
Jagoi and Lara, marriage can be initiated by engagement. Engagement is an event of
exchanging the ring among both parties. If there is a suitability among the couples, the
marriage would be further celebrated.

6.1.4 Marriage Ceremony

The way of marriage being conducted depends on the ability of the family’s economy. In the
Bidayuh community, the choice of residence after marriage depends on many factors. The
main factor is economic position of the married couples. The husband who is in a position can
influent the party and the wife to live with his family (Virilokal Practices) and vice versa
(Uksorilokal). In the marriage which the husband and wife are stable, they can stay at home
(Neolokal Practices).

Dayak Selako group prohibits free mixing between men and women. The force
marriage can occur through the practice known as "Batangkap”. This is a practice where
young men and women who regularly seen together can be brought to the village leaders so
that the action can be taken. They were arrested and agree to get married after being discussed
by the leaders and villagers to verify their relationship as husband and wife. It just only can
be verified after the fine for the offenses have been settled. Batangkap practices are
implemented on couples who face opposition from the parents.

Another way is through the practice of marriage "Nyagam", when the husband is sent
to the residence of the prospective wife after obtaining the consent of the woman with his
belongings. Usually men prefer to marry by this way is a widower or widow. A perfect
marriage in the view of Selako, Jagoi and Lara is the one which involves knowledge, roles
and planning by the parents of both parties. Marriage may also involve an intermediary person
who is known as "Picara" among the Selako to represent the men. Once all parties agree, the
suitable day and right time will be further determined.

6.1.5 Customs and Taboos of Bidayuh Community

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There are certain customs to be followed during pregnancy. That particular customs purposely
for good keeping of both mother and baby fitness. It also to prevent any calamity. Below are
the birth customs being practised by Bidayuh community.

Once the wife get pregnant, a ceremony of treating the stomach or “birayang ite” will be
done to encourage the baby to grow well. Only the experienced midwife is invited to perform
this ceremony. As soon as finishing the spell reading, the body of the pregnant woman will be
wrapped with a cloth to get rid away any dirt or bad things. After that, she will be put in the
clean clothes and let the body to lay down with the face looking at the ceiling. At this time,
the midwife will do some treatments on the mother’s stomach. The midwife will stain the
mother’ stomach with tumeric, coconut oil and spatter the tumeric rice while shaking the
wand over the stomach in the presence of curse spells. During pregnancy, the spouses are
encouraged to practise these customs;

1. Avoid of stealing because the incoming baby will be a thieft

2. Cannot eat deer meat because it might cause the baby to get mad and it will also bring
difficulties in delivering process.

3. Cannot go out during the twilight to avoid ghost disturbance or “umot sanja” which
will disturb the baby.

4. It is disallowed to mix with anyone who has skin disease to prevent any infection
which may lead to premature born.

5. It is disallowed to clean or set up the drain because they afraid of getting chipped lips
baby.

6. It is disallowed to spike, tighten the band or clog any hole, fearing of the child will die
on born.

7. It is disallowed to dry the ponds, wells, or rivers because the wife would have bleeding
upon pregnancy.

8. It is disallowed to refold the mat, floor layers and etc., fearing of the child might be
turn inverted inside the womb which may cause difficulties in delivering process.

6.1.6 Preparation of Celebrating The Birth

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When the wife is pregnant for nine months, the husband should ensure that the wood is dry
enough at home to warm the body during and after the wife gives birth. He also needs to
prepare red ginger or ordinary ginger for at least 10 kati, two bottles of rice wine and a bottle
of oil from a fruit for the use of his wife during childbirth later. He also needs to re-open all
bond package and the cap that has been made to reduce the pain during the birth delivery.

6.1.7 Childbirth

When the wife is about to come to confinement, she will be assisted by assistants. The person
is required at this time are midwife, mother or own husband o to help her installing the coal
fire in the shell to funk the women’s body. This seeks to dispel evil spirits from disturbing the
delivery process.

The midwives will read spell curse with hand holding a bowl of cold water and a bowl
of burning perfume wood. At the end of each reading, she will knock down the bowl with the
middle finger of her right hand for seven times. After that, she will blow water with her
mouth to the body of the wife from the head up to the end of the leg, in wife’s condition of
lying. After finishing this process, tirusoh water will be given to the wife to drink, at least
for one gulp. If there is no response within half an hour after that, betel need to be prepared
and the same curse spells need to be read according to the same rules. After that, the betel is
given to the wife to be chewed while waiting the time for delivery. (Amran Abdullah, 1993).

6.1.8 Cutting the Umbilical Cord

Once the child is born, the midwife will wait for the placenta comes out the mother’s stomach
before the umbilical cord is cut to separate her from the baby. If diagnosis is not done in five
minutes, the midwife will make the event similar to that to remove the child out from the
mother’s womb. A newborn child is placed on the mat after his body being wrapped with a
clean cloth for heating. At the same time a clean and sharp blade need to be provided to cut
the baby's umbilical cord just as soon as the placenta comes out.

Then the midwive will tighten the umbilical cord. The band is made 8cm, away from
the stomach and the second bond is 2cm from the first bond with a woolen thread.
After that, the umbilical cord is cut in the middle of the bonds with a torn. The cutting is then
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rubbed with a mixture of black oil and soot which is taken from the pot bottom. After taking a
shower, the umbilical cord of the baby is cleaned with warm water and wiped with cotton to
dry before swabbing with a mixture of the black soot. When it is dry enough, the umbilical
cord will be removed by themselves.

6.1.9 After Delivery

After delivery, there are certain customs that being practised.

6.1.10 Feast After Birth

As a token of appreciation for the services of midwives and assistants, the family
will slaughter and cook chicken to eat together as a mark of the birth. After eating, the
midwives will be given a soil plate contain of rice, a little turmeric and dry coconut and cash
for at least five dollars. The assistants are given the same wages except cash for only
three dollars. After that, the confinement is carried out for seven day and seven
night. During this period, only the midwife and assistants are allowed to enter the noble
room to treat the mother and child.

6.1.11 Keeping and Grounding The Placenta

The placenta is put into a small soil jar covered with ash and left at the corner of the kitchen
and at a fire place in family room until the baby is able to sit and run his own. Accorfing to
the tradition of Bidayuh community, the jar containing the placenta will be broken when the
the baby is at the beginning of walking. If a baby girl, the jar is broken down by vessel
firewood, and if the baby is boy, axe will be used. The placenta is also grounded and Bidayuh
people believe this act causes the daughter knows how to do household chores and the son is
capable of performing the work in the field.

6.1.12 Keeping The Umbilical Cord

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The cutting of umbilical cord and the one that has been removed itself are kept in small
bamboo containers with the mouth are closed so that no air can enter. It is then hung on the
crib. Dried umbilical cord must be maintained so that it will not lose because it might cause
the children become craven and forgetful. After the ceremony finishes, the residential room of
the child is subject to confinement for seven nights. During that time, the following works are
prohibited.

1. Carrying bamboo, fern, fungi, meat and fish, preserved fish and shrimp paste into the room,
as the mother and son are feared to get ill.

2. Go up to the ceiling or climb a nearby tree as the children are feared to be ill.

3. Smoking for fear that the children have a cough.

4. Rice for the mother has to be wrapped in ”manah” leaves and eaten with salt nipah only.

5. In addition, parents are only allowed to drink alcohol or ginger water that have been boiled.
Wine is not allowed as it might lead to stomachache.

Anyone who violates the prohibition, the first and second confinement in particular will be
imposed with heavy fines if the mother or the child falls ill.

6.1.13 Protection from “Kome”

Once pass the delivering process, the blades sharp bamboo will be tied together and hung
from the ceiling of a house on the place of delivery. It serves as a protector for the mother and
son from possible danger or evil spirit by “kome” and also called “kok-nak”(Amran
Abdullah, 1993).

6.1.14 Naming The Children

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Children of Bidayuh community are called “suwe”. Suwe is common word for a boy and
“sipira” for girls. These names are used to confuse evil spirits. The name will only be given
when the child is two years old. However, if a child falls ill after being given the name, the
parents should rename the child with a new name. By doing so, kome will not disturb their
spirits. When a child in a family die after being named with their family’s name, then it
should be removed and a new name must be added to the actual name to confuse the evil
spirits. Hence, not many among the Bidayuh community use their father’s name as the family
name (Amran Abdullah, 1993).

6.1.15 Death

A death in all societies should be completed in the best way. Bidayuh community also has no
exception in management of the death taboos and certain customs. In short, the death
traditions of Bidayuh community are as follows.

6.1.16 During Death

Upon death, the corpse's families and peers will visit him. Women will sing sad songs
immediately called “mpesan” which are the last words for the corpse. The corpse will be
given a shower, spreaded with the oil, worn beautiful clothes and wrapped in new white cloth.
The body then is placed on a pandanus mat. A man will be orderded to dig the grave and
bring the body into the grave. Burial will be conducted when all family members and relatives
of the deceased are gathered (Amran Abdullah, 1993).

6.1.17 Burial

Burial is done by a village resident who is assigned to carry out the works. All the food are
placed near the body will be removed. This is done when the body is taken to the cemetery.
The mat where the body is lying will be cleaned and the floor is washed to remove the smell
of the corpse. It also seeks to avoid the corpse’s spirit from coming into the room. The dead
body of Bidayuh community will be burned or grounded to perform some particular
traditions. (Amran Abdullah, 1993).
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6.1.18 After The Death

After the funeral, the deceased's family members are not allowed to leave the house of the
deceased for four days. While the villagers are not allowed to go down the field for two days.
This is a mourning ceremony for the deceased (Amran Abdullah, 1993).

7.0 Summary

In conclusion, Bidayuh tribe in Sarawak is rich in customs and beliefs which are still
practiced up to now same as the customs and beliefs of Malays and Chinese in Malaysia. It is
similar to the emergence of a unique history that we know. Historical emergence of the tribe
is very important as it is an invaluable treasure of the nation to be known by the next
generation. What is more important, in our country the societies have different races and
ethnics with strong mutual understanding and tolerance for binding and forming a unity as a
nation. Hence, such exposures are important in understanding the culture of various ethnic
groups in Malaysia. This unity in turn will create a harmonious and stable nation.