A cornerstone of Iban social organisation was the longhouse (rumah panjai), which served not only as a dwelling but also as the centre of communal life. Comprising rows of individual family units built adjacently, longhouses varied in size and construction.

Some housed as few as four families, while others accommodated up to 80 families with over 500 residents. Access was typically via notched-log ladders or stairs leading to an uncovered porch (tanju) used for drying clothes and goods.

A roofed verandah (ruai) functioned as a communal walkway and workspace, while each family’s bilik (apartment) contained sleeping quarters, a kitchen, and storage for heirlooms.

The Tuai Rumah (chief) and his immediate relatives occupied the central biliks. Above the bilik, a loft (sadau) was used to store rice and served as sleeping quarters for unmarried daughters.

These longhouses were usually built near water sources and oriented eastward, reflecting spiritual significance. Communities often consisted of extended families or the descendants of siblings.

Although traditional longhouses still exist in some remote and rural parts of Sarawak, their numbers have been steadily declining due to modernisation, urban migration, and a growing preference for contemporary housing.

During the Brooke Raj in Sarawak (1841–1946), James Brooke and later Charles Brooke introduced a system of local governance that included titles such as tuai rumah (headman), penghulu (regional chief), and temenggong (paramount chief).

These positions facilitated colonial administration, taxation, and helped curtail practices such as headhunting, thereby reshaping Iban societal structures to align with colonial rule.

Occupations

Traditionally, the Ibans practised shifting cultivation and hunting. Their subsistence economy centred on hill rice cultivation through slash-and-burn methods, with plots averaging one hectare.

Secondary crops included pumpkins, maize, cucumbers, gourds, and cassava. Jungle produce was exchanged for essential items such as iron tools, salt, and cloth.

Fishing, once a key protein source, was conducted using sophisticated methods, including traps and large nets. However, widespread logging over the years has caused river siltation, resulting in reduced fish populations.

Hunting, primarily for wild pigs and deer, employed dogs, spears, and traps. Most families also reared chickens, pigs, and dogs, while water buffalo were used in ceremonial sacrifices. Eggs held ritual significance in Iban ceremonial offerings.

In modern times, many Ibans have moved to urban areas in search of better economic opportunities. While some continue to practise traditional agriculture, many others have become civil servants, teachers, military personnel, entrepreneurs, and skilled professionals.

Language and identity

The Iban language belongs to the Malayic branch of the Austronesian language family. It remains widely spoken and is a vital marker of ethnic identity.

Despite the dominance of Bahasa Malaysia and English in formal settings, serious efforts to preserve the Iban language are ongoing through its inclusion in school curricula, the publication of literature, and the use of the Iban language in print and broadcast media.

Keen interest in Iban songs and music, fuelled by social media, has also helped language retention.

Oral traditions are key to the preservation of Iban history and values. Stories handed down through generations emphasise themes such as bravery, honour, and communal harmony. These narratives, whether epic tales or genealogies, continue to be an integral part of Iban identity.

Customs and traditions

Iban customs, or adat, guide numerous aspects of life, including marriage, inheritance, dispute resolution, and rituals.

Gawai Dayak, celebrated on June 1, is the most important cultural festival. Marking the rice harvest, it features traditional music, feasting, rituals, and dancing.

The Ngajat dance, noted for its rhythmic and symbolic movements, is often performed during these events. Weaving, particularly the crafting of pua kumbu cloths by women, holds ritual significance and is a deeply respected art form.

Marriage and family life

Marriage among the Ibans is both a social and spiritual union, often involving elaborate ceremonies that include dowry exchanges and communal feasting.

Family life is centred around the longhouse, where multiple generations live under one roof, fostering a strong sense of community and mutual support.

Elders are respected for their wisdom, and communal decision-making is a hallmark of Iban society.

Religion

Originally, the Ibans practised animism and maintained a complex spiritual system that revolved around a pantheon of deities, with Bunsu Petara as the creator god.

Rituals and ceremonies are conducted to appease spirits and seek blessings, especially before major undertakings like farming or hunting. Ritual specialists such as manang (healers) and lemambang (bards) hold central roles in Iban spiritual life.

The arrival of Christian missionaries, particularly during the Brooke era and British colonial period, marked a significant religious transformation among the Ibans.

Today, the majority of Ibans identify as Christians, with Anglicanism, Roman Catholicism, and Methodism being the predominant denominations.

However, elements of traditional Iban spiritual beliefs – such as reverence for ancestral spirits and nature deities – continue to coexist with Christian practices.

It is evident, especially during major cultural celebrations like Gawai Dayak, where rituals and offerings often reflect a syncretic blend of old and new faiths.

Traditional attire and dress

Traditional Iban dress is colourful and symbolic. Men wore loincloths adorned with beads, feathers, and intricate tattoos denoting spiritual protection and warrior status. Women wore handwoven skirts called kain kebat and matching blouses, accessorised with silver jewellery.

While modern western attire is popular these days, the traditional garments continue to hold pride of place among Ibans, especially during official and ceremonial occasions as well as cultural performances.

Cuisine

Iban cuisine is rooted in natural ingredients and traditional preparation methods. A signature dish is pansuh, where meat is cooked in bamboo tubes with aromatic herbs over an open fire.

Tempoyak, or fermented durian paste, is also popular. Tuak, a rice wine brewed for festivals, remains an essential part of celebrations.

Food rituals reinforce communal bonds and are central to festivals, ceremonies, and daily life.

Contributions to nation-building

The Ibans have made significant contributions to Malaysia, especially in the realms of politics and the military. Among the most prominent Iban leaders is Stephen Kalong Ningkan, who served as the first Sarawak chief minister (1963–66).

Ningkan founded the Sarawak National Party in 1961, a party that championed the rights and interests of indigenous communities. He played a pivotal role in facilitating Sarawak’s incorporation into Malaysia.

Another towering Iban statesperson who made a major contribution to nation-building in the formative years of Malaysia was Jugah anak Barieng, who served as the paramount chief of the Ibans. He was also a signatory to the Malaysia Agreement 1963, which laid the foundation for the formation of Malaysia.

Jugah was deeply revered for his wisdom and foresight, encapsulated in his famous remark: “Anang aja Malaysia tu baka tebu, manis di pun, tabar di ujung” (Let’s hope that Malaysia will not end up like sugarcane, sweet in the beginning but less sweet at the end), cautioning against unfulfilled promises.

Building upon the legacy of earlier Iban leaders, Leo Moggie anak Irok emerged as a prominent figure in national politics and public service.

He held several key ministerial portfolios, including energy, telecommunications and posts (1978–89), works (1989–95), and energy, communications and multimedia (1998–2004).

Beyond his ministerial roles, he holds the distinction of being the longest-serving Tenaga Nasional Berhad chairperson (2004–20), contributing significantly to Malaysia’s energy and infrastructure development.

In their service to the nation’s armed forces, the Ibans have earned an outstanding reputation for bravery and sacrifice.

The late Kanang anak Langkau, who retired as a first warrant officer in the Royal Ranger Regiment, is a national hero who received both the Panglima Gagah Berani and Seri Pahlawan Gagah Perkasa (1981) medals for his extraordinary courage in fighting the communist insurgents.

Notably, Langkau is the only Malaysian soldier to have been awarded both gallantry awards.

Beyond politics and the security and defence services, the Ibans have also made significant strides in academia and sports.

The late Benedict Sandin was a distinguished Iban ethnologist and historian who served with distinction as the curator of the Sarawak Museum (1966–74).

He played a pivotal role in preserving and documenting Iban oral histories, genealogies, and cultural traditions. His most acclaimed work, “The Sea Dayaks of Borneo Before White Rajah Rule” (1967), remains a seminal contribution to the study of Iban heritage.

Another prominent contemporary Iban academic is Professor Jayum Anak Jawan, a respected Malaysian political scientist. He is widely recognised for his extensive scholarship on Malaysian politics, ethnic relations, and indigenous governance, particularly in relation to the Iban community of Sarawak.

Among his notable publications are “The Iban Factor in Sarawak Politics” (1993) and “Malaysian Politics and Government” (2003), both of which offer valuable insights into the complexities of political dynamics in Malaysia.

In the realm of sports, Watson Nyambek, known as “The Flying Dayak”, attained fame as a 100m sprinter. He set a new national record of 10.3 seconds in 1998, which stood for 18 years.

Rentap: ‘Inland Rajah’ of Sarawak

Any account of the Ibans in Sarawak would be incomplete without highlighting the legendary exploits of Rentap, who has been described by S Baring-Gould and CA Bampfylde in their book “A History of Sarawak under its Two White Rajahs 1839-1908” (1909) as “an active, crafty, and determined man” who was “the centre of all opposition to the rule of the Rajah of Sarawak.”

Rentap, born Libau anak Ningkan, is remembered as a formidable Iban leader who organised resistance against the Brooke government. His battle cry was, “Agi idup, agi ngelaban” (As long as I live, I will fight).

Referred to as the “Inland Rajah”, Rentap led a series of attacks to preserve Iban independence and traditions. He resisted the attempts of the Brooke government to put an end to piracy and headhunting, which were age-old practices among the natives.

In 1853, Rentap attacked the British fort at Nanga Skrang, killing officer Alan Lee. In 1861, Rentap’s stronghold at Mount Sadok was captured by an expedition led by Charles Brooke.

Rentap managed to flee to the Entabai branch of the Kanowit River, where he died a few years later.

Challenges and way forward

Despite their achievements in diverse fields, the Iban community continues to face several challenges.

Land rights remain a major issue, particularly concerning native customary rights (NCR) lands, which are often affected by logging and commercial development. Disputes over land ownership threaten not only the livelihoods but also the cultural identity of the Ibans.

Rural-urban migration has led to the depopulation of longhouses and the declining transmission of cultural practices. Many young Ibans now speak Malay or English as their first language, raising concerns about language attrition.

Educational and infrastructural gaps persist, especially in remote areas where access to quality education and healthcare is limited.

Nevertheless, various organisations and community leaders are endeavouring to address these challenges. Among others, the Sarawak Dayak Iban Association, founded in 1919 under the name of Dayak Federation, continues to advocate for the rights and welfare of the Iban community, focusing on cultural preservation and socio-economic development.

Political parties such as the Sarawak National Party (1961–2013), Parti Bansa Dayak Sarawak (1983–2004), Parti Pesaka Bumiputera Bersatu, and Parti Rakyat Sarawak have also played crucial roles in representing Iban interests (and that of other Dayak communities) at both the state and national levels.

Conclusion

The story of the Iban people is one of courage, resilience, and remarkable transformation, anchored by a steadfast commitment to their cultural heritage.

From warriors who valiantly defended their land and way of life to nation builders who have contributed immensely to Sarawak and Malaysia, the Ibans embody the spirit of independence and self-respect.