Editor Say...
March 01, 2010
This blog is still in the introduction stage, accordingly to time. Brief to explain, I'm planing to devide this blog into a few section ( I'll let readers know when it comes to the final decision). Most importantly, I'm foreseeing to add in a section about the ethnic tales(very own version of fairytales...sort of). Updates will be inserted monthly,hopefully. But all through the way, this blog serve details about as much activities in the village as far as I can cope with its update through some main source(yea...that one,information from my own reporter squad). It sounds awkward for me to write formally, as I'm more to creative writing. But as this blog writer, I'll try to use the correct usage of English as far as possible. I read a list of grammar mistakes in my paragraphs. Finally, I wanted to end my message by saying "ecce ancilla domini" = behold the handmade of the Lord.
The Old Era
February 26, 2010
Sarawak is a state with an amazing network of rivers. The Batang Rajang (Rejang River), which from the Indonesian border, meanders through the Belaga district. Far away in the remote heart of Sarawak is the district of Belaga. Covering a 19,000sq km, Belaga is one of the largest districts in the state. The Balui River (also known as Batang Balui) is situated above Belaga bazaar. Rejang (this includes Balui) dominates the lives of upriver people above the Belaga bazaar. It is the communication and transport medium of goods and people. Belaga is also the centre of remote district of the same name. Nowadays, Belaga can be reach within less than two full days (despite that canoes or “harok” are no longer used). Another popular and fastest route to Belaga at that time was by a river and timber track journey of seven hours from Bintulu via riverine village of Tubau. (* Do any new generations know about this?) Until recently, Balui was the major source of communication and transportation. This is the story before. Then Bakun was built and Balui became a history to my people now. Let me tell a tinge of story about Bakun. Bakun was proposed after the launching of the controversial Batang Ai dam in Lubok Antu. Twice the Government put it off after the financial constraint, and the economic crisis and the fall of Malaysian ringgit in the late 1997. The Government later moved ahead with a grand resettlement master plan to relocate the five communities living in 15 longhouses along the Balui River. After much circumstances, opinions, or arguments (perhaps), Bakun received a green light in 2002. Still, many doubts whether it is the right decision.
For now, whether it is right or false, it is too late to turn their heads back. Things would never be the same as what it was once. It might be false, but then what? It is not that the old village can be return to its people as exactly what it is in the past. (* I’m writing this with full of rational emotion of sadness) For me, things now are just not the same as before. For sure, everything does change proportional with time, obviously. Modern civilisation brought great changes. However, that changes change the true happiness that some people and I actually seek. Modernisation is good, but in the other hand; that is not the true happiness that I seek (people might share the same thought as mine). I would go for smooth civilisation that withstands my culture, my real homeland and the nature that is there from disappearing. From what I have mentioned earlier, the new resettlement refers to the new so-called village of the communities from Balui. The new resettlement is given a named as Sungai Assap. Back to the stories about Belaga, in older years, only Lahanans, Skapans, Kejamans, Punans, and Sians, and others settled the Belaga. The Penans and Ukits are nomads. Two terms that people need to know. These terms are Orang Ulu and Kajangs.
Orang Ulu refers to Kayans, Kenyahs and others. Kajangs include Lahanans, Kejamans, Punans, and others. About 5000 people inhabited the Bakun area in the Middle Balui region and these compromises of more than 30 communities including at least 19 tribes and subgroups who come from the Orang Ulu and Kajangs races. Belaga can be divided into 3 regions of the Balui River; the Lower Balui, Middle Balui and Upper Balui.
The Lower Balui is where Belaga bazaar is located. The Middle Balui region is between Long Murum and Long Jawe, the last longhouse in the upper Balui. Residing here is the people of Uma Bawang, Uma Lahanan, Uma Daro, Uma Balui Long Liko, Uma Nyaving, Uma Balui Ukap, Uma Belor, Uma Juman, whereas the Kenyahs are at Uma Kelap, Uma Bakah (Long Bulan), Uma Kulit (Long Jawe), and Uma Badang (Long Geng). The Upper Balui is inhabited by the Punans and Penans. There is stratification or a caste system, which have been practised until recent times. It is divided into two; Maren or Hipuy, they controlled or lead other members of the community and Panyin (commoner) is the community.
If I were to tell all about the legends of Belaga, it will take me uncountable hours in front of the screen. Briefly, I came from both side; Orang Ulu and Kajangs but my love fell more to my Kajangs’ side. I am grateful to be one of the people in this community. It has tremendous unique treasure rare that can never be found in other community or in part of the world. Now, I would like to start with my main point of this blog. It is about Lahanans. Before moving to the new resettlement, the former village is known as Long Panggai. It actually does left sweet memories for me even thought the moment I am there is only a while. I like the rivers, I like the fruits, I like the place where people used to go picnic, I like the mountains, I like the ‘perahu’, and I like mostly everything about the former village. I missed it so much and I know that I am not the only one that missed it.
Long Panggai. It is such a special place with numerous stories, which some it already disappear. Some left but as usual, it remains forgotten. I will later briefly tell about some of the tales. I cannot recall vividly about the place, as I was only a little kid when I am quite lucky to stand the chance to go there before the residents move to the new resettlement in Sungai Assap. Bakun is what I should mark for leaving a "white" memory in my mind for that resettlement. I am there where the people of my village moved to a new one. Waking up as early as 4a.m. to get things ready, resettlement is never an easy thing to do. Yet, it left a deep cut in many hearts. Sentimental attachments. For me, great project that leads to resettlement of people comes with drastic changes in the lifestyles of the people in the community that was involved in the resettlement. It is easy to build a house but it is not easy to establish a home. Nevertheless, whatever it is, the Government have tried their best to give the best out of the best. For whatever it is, life must go on in the new resettlement.
For now, whether it is right or false, it is too late to turn their heads back. Things would never be the same as what it was once. It might be false, but then what? It is not that the old village can be return to its people as exactly what it is in the past. (* I’m writing this with full of rational emotion of sadness) For me, things now are just not the same as before. For sure, everything does change proportional with time, obviously. Modern civilisation brought great changes. However, that changes change the true happiness that some people and I actually seek. Modernisation is good, but in the other hand; that is not the true happiness that I seek (people might share the same thought as mine). I would go for smooth civilisation that withstands my culture, my real homeland and the nature that is there from disappearing. From what I have mentioned earlier, the new resettlement refers to the new so-called village of the communities from Balui. The new resettlement is given a named as Sungai Assap. Back to the stories about Belaga, in older years, only Lahanans, Skapans, Kejamans, Punans, and Sians, and others settled the Belaga. The Penans and Ukits are nomads. Two terms that people need to know. These terms are Orang Ulu and Kajangs.
Orang Ulu refers to Kayans, Kenyahs and others. Kajangs include Lahanans, Kejamans, Punans, and others. About 5000 people inhabited the Bakun area in the Middle Balui region and these compromises of more than 30 communities including at least 19 tribes and subgroups who come from the Orang Ulu and Kajangs races. Belaga can be divided into 3 regions of the Balui River; the Lower Balui, Middle Balui and Upper Balui.
The Lower Balui is where Belaga bazaar is located. The Middle Balui region is between Long Murum and Long Jawe, the last longhouse in the upper Balui. Residing here is the people of Uma Bawang, Uma Lahanan, Uma Daro, Uma Balui Long Liko, Uma Nyaving, Uma Balui Ukap, Uma Belor, Uma Juman, whereas the Kenyahs are at Uma Kelap, Uma Bakah (Long Bulan), Uma Kulit (Long Jawe), and Uma Badang (Long Geng). The Upper Balui is inhabited by the Punans and Penans. There is stratification or a caste system, which have been practised until recent times. It is divided into two; Maren or Hipuy, they controlled or lead other members of the community and Panyin (commoner) is the community.
If I were to tell all about the legends of Belaga, it will take me uncountable hours in front of the screen. Briefly, I came from both side; Orang Ulu and Kajangs but my love fell more to my Kajangs’ side. I am grateful to be one of the people in this community. It has tremendous unique treasure rare that can never be found in other community or in part of the world. Now, I would like to start with my main point of this blog. It is about Lahanans. Before moving to the new resettlement, the former village is known as Long Panggai. It actually does left sweet memories for me even thought the moment I am there is only a while. I like the rivers, I like the fruits, I like the place where people used to go picnic, I like the mountains, I like the ‘perahu’, and I like mostly everything about the former village. I missed it so much and I know that I am not the only one that missed it.
Long Panggai. It is such a special place with numerous stories, which some it already disappear. Some left but as usual, it remains forgotten. I will later briefly tell about some of the tales. I cannot recall vividly about the place, as I was only a little kid when I am quite lucky to stand the chance to go there before the residents move to the new resettlement in Sungai Assap. Bakun is what I should mark for leaving a "white" memory in my mind for that resettlement. I am there where the people of my village moved to a new one. Waking up as early as 4a.m. to get things ready, resettlement is never an easy thing to do. Yet, it left a deep cut in many hearts. Sentimental attachments. For me, great project that leads to resettlement of people comes with drastic changes in the lifestyles of the people in the community that was involved in the resettlement. It is easy to build a house but it is not easy to establish a home. Nevertheless, whatever it is, the Government have tried their best to give the best out of the best. For whatever it is, life must go on in the new resettlement.
The First Post
March 30, 2009
From my perspective, no one actually really knows what legends are. But yet, none can gainsay their real existence. As for me, legends do exist in every culture no matter how old or how new the culture may age. Is the legend true? What is more important to me is that they live in the unspoken and spoken life in each person who knows them and transmit them, and appreciate them. Legends are a part of the possessions of each group. And of course, who would want to lose their own story, their own origin, the remembrance of their own culture that they should actually hold on tight to their mind, their soul, their community for the rest of their lives? To many of the young generations (or perhaps the old generations too), these tales are hindrances to their emerging into another world. They want to mingle with the new world, to let go of the past, to let go of their own culture and tradition (as some of the people do, *not to mention their names). Certainly and sadly, they will. To other members of these generations of people, these tales and these histories are the only property that remains (left by their ancestors). To what ever extent a generation may change, these legends should remain as the base of the understanding of their past, to bear in mind that we should never forget from where we came from, and what histories of live we are in.
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