Rudyard Kipling"
“When you're left wounded on Afganistan's plains and
the women come out to cut up what remains, Just roll to your rifle
and blow out your brains,
And go to your God like a soldier”
General Douglas MacArthur"
“We are not retreating. We are advancing in another direction.”
“It is fatal to enter any war without the will to win it.” “Old soldiers never die; they just fade away.
“The soldier, above all other people, prays for peace, for he must suffer and be the deepest wounds and scars of war.”
“May God have mercy upon my enemies, because I won't .” “The object of war is not to die for your country but to make the other bastard die for his.
“Nobody ever defended, there is only attack and attack and attack some more.
“It is foolish and wrong to mourn the men who died. Rather we should thank God that such men lived.
The Soldier stood and faced God
Which must always come to pass
He hoped his shoes were shining
Just as bright as his brass
"Step forward you Soldier,
How shall I deal with you?
Have you always turned the other cheek?
To My Church have you been true?"
"No, Lord, I guess I ain't
Because those of us who carry guns
Can't always be a saint."
I've had to work on Sundays
And at times my talk was tough,
And sometimes I've been violent,
Because the world is awfully rough.
But, I never took a penny
That wasn't mine to keep.
Though I worked a lot of overtime
When the bills got just too steep,
The Soldier squared his shoulders and said
And I never passed a cry for help
Though at times I shook with fear,
And sometimes, God forgive me,
I've wept unmanly tears.
I know I don't deserve a place
Among the people here.
They never wanted me around
Except to calm their fears.
If you've a place for me here,
Lord, It needn't be so grand,
I never expected or had too much,
But if you don't, I'll understand."
There was silence all around the throne
Where the saints had often trod
As the Soldier waited quietly,
For the judgment of his God.
"Step forward now, you Soldier,
You've borne your burden well.
Walk peacefully on Heaven's streets,
You've done your time in Hell."
By the early 19th
century, the Ibans had expanded into the Rajang (Rejang) Valley, and by
the early 20th century, their settlements extended across much of
Sarawak’s interior, including Ulu Layar, Baleh, Belaga, and Baram.
The
Iban population in Sarawak grew from 190,326 in 1947 to 303,461 in
1970. They were predominantly concentrated in rural districts such as
Kapit, Saratok, Betong, Sri Aman, Julau, and Lubok Antu.
A Sarawak Iban longhouse
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.
An Iban woman
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.
The traditional Ngajat dance
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.
A church in Sarawak
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
Tuak alcoholic drink
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
Sarawak’s first chief minister Stephen Kalong Ningkan
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.
Jugah anak Barieng, former paramount chief of the Ibans
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.
Former minister Leo Moggie anak Irok
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.
Former soldier Kanang anak Langkau
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.
Late historian Benedict Sandin
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.
Former sprinter Watson Nyambek
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.
Rentap, a formidable Iban leader
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.
Their journey stands as a powerful testament to the enduring strength that comes from embracing both tradition and progress.
As
Malaysia navigates its path into the future, it must ensure that the
Ibans – like all indigenous communities – are empowered to preserve
their rich cultural heritage, rise above socio-economic challenges, and
contribute fully and meaningfully to nation-building.
We
Malaysians, especially those of us from West Malaysia and those in
positions of leadership, must make a sincere effort to deepen our
understanding of the history, culture, and aspirations of our Iban
compatriots.
Only then can we rightfully call ourselves an
inclusive and just nation – one that truly respects and honours all its
citizens, across both physical and social boundaries.