In February 2005, I had the great opportunity to spend time in West Kalimantan,Borneo, Indonesia with the Institute of Dayakology, (Institut Dayakologi), or ID. ID is part of a network of institutions created and run by the Dayak, the indigenous people of the island of Borneo. The network consists of several independent yet connectedorganizations that respond to various issues facing the Dayak people, and other
groups in Indonesia.
The networks are unified under the name Pancur Kasih, meaning Fountains of Giving, or Fountains of Care. Pancur Kasih is part of amovement that has attempted to educate and empower the Dayak through a (re)framing,(re)definition, and (re)construction of Dayak identity, using various narratives, projectsand programs. I was fortunate to be able to spend some time in several urban and ruralDayak environments in West Kalimantan and East Kalimantan to observe how this process plays out.I was given a room in the office of SEGARAK, Serikat Garakan PemberdayaanMasyarakat Adat Dayak (The Union of the Movement For the Empowerment of Dayak People), right next to the main office of the Institute of Dayakology and placed under thetutelage of Stephanus Djuweng. One of the tasks I was given was to help edit an Englishversion of a grant proposal for the Danish Government, which requested further funds for the Pancur Dangeri Rubber Cooperative, one of the major programs started by ID and itsnetwork. I spent long hours at a desk engaging with the rhetoric, meaning and purpose of Dayak narratives and stories, and the Dayak social movement as a whole. As the Dayak
translates as customary communities. It is often used to refer to the indigenous people of Indonesia.