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Mawan: Conference provides useful inputs to Iban community

Mawan: Conference provides useful inputs to Iban community

By : Famas

Date Posted : Tuesday 15-Oct-2013

KAPIT: Senior Minister and Minister of Social development, Tan Sri William Mawan Ikom in his winding up speech at the Sarawak Iban Community Leaders Conference with the theme ‘Mansang Pegari’ (Progress In Excellence) said the conference provided a lot of useful inputs for the Iban community.

 “I have followed the conference well and I observed that there are a lot of inputs which are very useful in our Iban society especially on education. Ibans must be well educated. Education improves one’s quality of life. When you move to a new place, if you are illiterate, you are at a great disadvantage. It is education that makes the difference. If not of my education, I would not be who I am today and that without education, one could not achieve high,” Mawan said.

 He also pointed out that the concept of business must also be looked into. 

 “This is a necessity because of the course and process of urbanisation. The Ibans must venture into businesses to enhance their economic status and way of life. The key is to change your mindset and follow the trend of development. We need to change, we need to organise, we need to show our unity. Until and unless, we are united, we will continue to be left behind,” he added.

 Mawan also appealed to the Ibans to think of their race and unite under the present government. He warned that if they split then they would fall and cautioned that it is through unity that they have the strength and able to do more and move forward.

 At the conference, four important topics were presented namely ‘The Philosophy, Principles And Factors Contributing To Rural-Urban Migration’, ‘The Social-Economic Impacts Of Rural-Urban Migration On Iban Women And Youth’, ‘The Impacts Of Rural-Urban Migration On Iban Culture And Tradition’ and ‘Iban Community Leaders: Their Roles And Functions’.

 The first paper on Philosophy, Principles And Factors Contributing To Rural-Urban Migration was presented by Associate Professor Dr Neilson Ilan Mersat from UNIMAS, Kuching.  The second paper on Social-Economic Impacts Of Rural-Urban Migration On Iban Women And Youth’ was presented by Associate Professor Dr Madeline Berma from Universiti Kebangsaan Malaysia (UKM). 

Meanwhile, the third paper on the Impacts Of Rural-urban Migration On Iban Culture And Tradition’ was presented by Dr Robert Menua Saleh, a research director of the Tun Jugah Foundation, Kuching. The moderator for the three papers was Datu Jaul Samion, Permanent Secretary to the Ministry of Land Development. 

 The final paper on ‘Iban Community Leaders: Their Roles And Functions’ was presented by Datu Dr Penguang Manggil, Permanent Secretary to the Ministry of Local Government and Community Development with Dato Sri Edmund Langgu Saga as the moderator.

 Meanwhile, the panel members for the first Q & A (Question and Answer) session were Datuk Alexander Nanta Linggi, Datuk Dr Stephen Rundi Utom, Datu Vasco Sabat Singkang and Temenggong Dato James Jimbun Pungga whereas the panel members for the second Q &A session were Wilson Ugak Penghulu Kumbong and Datu Nillie Tangai.

 Among those present were Senior Minister and Minister of Land Development Tan Sri Datuk Amar Dr James Jemut Masing, organising chairman of conference who is also Deputy Minister of Rural and Regional Development, Datuk Alexander Nanta Linggi, Minister in the Prime Minister’s Department, Datuk Joseph Entulu Belaun, Deputy Speaker of Dewan Rakyat, Datuk Doris Brodie, Assistant Ministers namely Datuk Dr Stephen Rundi Utom and Datuk John Sikie Tayai, and the chairman of Tenaga Nasional Berhad, Tan Sri Datuk Amar Leo Moggie Anak Irok, Member of Parliament for Hulu Rajang, Wilson Ugak Kumbong, the State Assemblyman for Katibas, Datuk Ambrose Blikau Enturan, Kapit Resident, Fedrick John George, political secretaries to the Chief Minister Wilson Nyabong Ijang, Tengku Geruna, Isik Utau and Daniel Jubang and Kapit District Officer, Elvis Didit.

Remain United, Support Transformation Agenda, Iban Community Urged

KAPIT, Oct 12 (Bernama) -- The Iban community has urged to remain united and support the rural transformation and poverty eradication agenda carried out by the government.

Sarawak Deputy Chief Minister Tan Sri Alfred Jabu said this would ensure that the Iban community in rural areas would not be left out when the country attained a high-income status in seven years' time.

Disunity or conflict in the Iban community will derail the implementation of the rural transformation and poverty eradication agenda, he said when opening the second Dayak Iban Community Leaders Aum Besai (conference) here last night.

Jabu, who is also state modernisation of agriculture, and rural development minister, warned the community to be wary of certain quarters who tried to instigate Iban youths to go against the government.

"We are a resilient community, but if we are divided, we will become a weak community. We must remain strong and united as expounded by the prime minister.

"We must also respect our own culture and tradition so that others will respect us," said Jabu.

In another development, he said several resolutions passed at the Dayak Iban Cultural Symposium last month would be submitted to the state government, particularly the need to amend the state Land Code on the Native Customary Right to suit changing times as it was enacted during the British colonial era.

The two-day Dayak Iban Community Leaders Aum Besai held at the 125-year-old old Fort Slyvia, is attended by temenggong (paramount chiefs), Pemanca and penghulu.

The community leaders deliberate on issues affecting the community, particularly impact rural-urban migration.

-- BERNAMA

Penyerakup kunchi pemujur bansa Iban – Alfred Jabu

Penyerakup kunchi pemujur bansa Iban – Alfred Jabu

Oleh : NewsDesk

Tarikh Disiarkan : 15-Oct-2013

SIBU : Raban bansa Iban ditesau negutka agi kaul ke dikembuan ngelama tu ngambika perintah muntang agi ngemujurka program pemansang ba menua bansa Iban kelebih agi ba kandang menua pesisir. Sapit Kepala Menteri, Datuk Patinggi Tan Sri (Dr) Alfred Jabu anak Numpang madah, penyerakup endang kunchi pemujur ngagai bansa Iban begulai enggau bansa bukai ngasaika pangka pemansang setipak enggau juluk nyadi menua maju ba taun 2020.

Sukung ari bansa Iban beguna amat dalam nyaup perintah ngemujurka program transformasi, ku iya rambau bejadi Aum Tuai Raban Bansa Iban Sarawak 2013 ti berambaika jaku ‘Mansang Pegari’ bepalan ba Kubu Sylvia, Kapit ditu kena Hari Enam tu tadi. Jabu ti mega nyadi Menteri Betanam Betupi Moden enggau Pemansang Menua Pesisir nesau raban bansa Iban anang mendingka penemu orang ke nguji mambarka bansa Iban enggau chara ngelaban perintah. “Anang mudah alah laban penemu orang ke begedika bansa kitai. Enti kitai terus beserakup, kitai tentu deka kering.

Diatu semina tinggal tujuh taun agi endur nyapai Tinjau 2020,” ku iya lalu madahka Sarawak deka nerima agih belanja ke besai ari perintah besai dikena ngelengkaska agi pemansang. Ngenang aum nya, Jabu bisi ngasuh tuai raban bansa beratika enggau manah isu-isu ke bisi dipejuraika dikena ngemansangka bansa Iban ba negeri tu. Berebak enggau nya, iya ngumbai auk keterubah iya diatur ba Kapit pengudah 51 taun endang nyadi pekara sejarah ungkup negeri tu. “Terubah iya aum tu diatur kena 15 Februari, 1962, bepalan ba (Kubu Sylvia Kapit) maya jeman Tun Jugah Barieng ke ngangauka semua tuai raban bansa ba kandang menua Kapit nyengkaum Sibu baum berandauka penemu enggau numbuhka serakup Malaysia.

“Maya nya bisi 51 iku tuai raban bansa ke bisi enggau. Semua sida udah nadai magang lalu iya ke agi mengkang iya nya Pengulu Kumbong Gerinang ke bisi enggau kitai malam tu," ku iya. “Chukup besai reti aum ke sekali tu dikena mulaika pengingat laban mayuh pemansang ke udah dibai ngagai negeri tu nyentuk ke sehari tu.

Sida nulung enggau numbuhka menua Malaysia nengah aum nya," ku iya. Sama bisi datai Menteri Pemansang Tanah, Tan Sri Datuk Amar James Masing, Menteri Pemansang Sosial, Tan Sri William Mawan Ikom, Menteri ba Opis Menteri Besai, Datuk Joseph Entulu Belaun, Sapit Menteri Pemansang Menua Pesisir enggau Wilayah, Datuk Alexander Nanta Linggi, Sapit Tuai Dipebasa Dewan Rayat, Datuk Doris Sophia Brodie, Penulung Menteri Rengka Rama, Datuk Stephen Rundi Utom enggau Penulung Menteri ba Opis Kepala Menteri, Datuk John Sikie Tayai.

Withering Indigenous Knowledge?

Withering Indigenous Knowledge? : Some Observations Among The Iban of Tawau, Malaysia.

Keywords : Iban, Indigenous knowledge, Sabah, modernisation, migration

I. Introduction

Indigenous knowledge (IK) is defined as the local knowledge that is unique to a given culture or society. It contrasts with the knowledge system generated by universities, research institutions and private firms. It is the basis for local-level decision making in agriculture, health care, food preparation, education, natural-resource management, and a host of other activities in rural communities (Warren, 1991). Indigenous knowledge encompasses the wisdom, knowledge, and teachings of these communities. In many cases, traditional knowledge has been orally passed for generations from person to person. Some forms of traditional knowledge are expressed through stories, legends, folklore, rituals, songs, and even laws. The rapid change in the way of life of local communities has largely accounted for the loss of IK. This paper examines how “modernsiation” impacted the preservation and the sustainability  of indigenous knowledge of the Iban community in the district of Tawau. The study was funded by Universiti Malaysia Sarawak.

II. Indigenous Knowledge and Development

The basic component of any country’s knowledge system is its indigenous knowledge (World Bank, 1997). It encompasses the skills, experiences and insights of people, applied to maintain or improve their livelihood. Indigenous knowledge is developed and adapted continuously to gradually changing environments and passed down from generation to generation. Knowledge is transmitted directly from individual to individual. It closely interwovens with people’s cultural values. Most indigenous people have traditional songs, stories, legends, dreams, methods and practices as means of transmitting specific human elements of traditional knowledge.  Sometimes it is preserved in artifacts handed from father to son or mother to daughter.

Today, many indigenous knowledge systems are at risk of becoming extinct because of rapidly changing natural environments and fast pacing economic, political, and cultural changes on a global scale. Practices vanish, as they become inappropriate for new challenges or because they adapt too slowly. However, many practices disappear only because of the intrusion of foreign technologies or development concepts that promise short-term gains or solutions to problems without being capable of sustaining them. The disappearance of indigenous knowledge impacted those who have developed it and make a living through it. But the implication for others can be detrimental as well, when skills, technologies, artifacts, problem solving strategies and expertise are lost (World Bank, 1997).

One thing for sure is that the development process  interacts with indigenous knowledge. Brokensha (1980 : 7-8), argues that to ignore people’s knowledge is almost to ensure failure in development. Schoenhoff (1993 : 11), also argues that IK is the key to local-level development.  However, the development strategy either relies entirely or substantially on indigenous knowledge, overrides indigenous knowledge or, incorporates indigenous knowledge. Planners and implementers need to decide which path to follow. Rational conclusions are based on determining whether indigenous knowledge would contribute to solve existing problems and achieving the intended objectives. In most cases, a careful amalgamation of indigenous and foreign knowledge would be most promising, leaving the choice, the rate and the degree of adoption and adaptation to the clients (World Bank, 1997).

III. Examples of Indigenous Knowledge of the Iban community

Like other communities, the IK of the Iban community is based on teachings and experiences passed on from generation to generation. It covers knowledge of the environment such as weather, resources and the relationships between things. It is holistic because it cannot be separated from the people who hold it.  It is rooted in the spiritual health, culture and language of the people. It sets out the rules governing the use of resources. Indigenous knowledge is a way of life.

The Iban community has many types of indigenous knowledge covering various aspects of their life. For example, in traditional healing and medicine the community has a medicine personel called manang or shaman. He or she used to be very influential individual in the Iban community. Manang exorcises evil spirits, which are supposed to be the cause of illness among the Ibans. They generally possesses some  knowledge of the medicinal effects of certain roots, herbs  and type of plants can be used for curing certain sickness.

The community also has indigenous knowledge in prepaing food, drinks and wild vegetables. Cooking in bamboo (pansuh) is a form of indigenous knowledge that the community learnt from their elders. Pansuh chicken is a dish prepared by cooking chicken meat in a bamboo. Another type of indigenous knowledge which is still very much practiced by the community is the preparation of alcoholic beverage called tuak which is made of rice. The beverage is a popular drink among the Iban festivals, weddings, hosting of guests and other special occasions. The community also has good knowledge on the types of wild vegetables in the jungle that can be eaten and also how to prepare those vegetables.

The Iban community also has skills in weaving and very capable of producing handicrafts. For example, an Iban girl is being taught by her mother and grandmother to weave from a very early age. She is trained to weave a basket and mats starting with simple patterns. She is taught how to select the raw materials used and how to process them into quality materials they used for their weaving work. It is the aim of every Iban woman to be known as a gifted woman in the arts of weaving. Most families also keep their traditional pua kumbu. Pua kumbu is a traditional tribal textile woven in longhouses by the Iban women.

Iban tattooing is another form of indigenous knowledge. Iban tattoos are specific to particular parts of the body. These designs denoted spiritual assistance, protection, prestige, and tribal identity among other things.

In the cultural aspect, the Iban also have many types of indigenous knowledge related to dance and traditional music, oral tradition, costume and rituals. The oral history of the Iban has traditionally been committed to memory and some are recorded in a system of writing on boards called papan turai. This includes elaborate genealogical records, which go back about fifteen generations. Some of the songs of the Iban people's oral history (such as the ritual pengap chant, sung during festivals) are mythological or historical accounts.

In the field of performing art, ngajat dance is very popular. Ngajat dance is believed to have been performed by warriors on their return from battles. This dance is now performed to celebrate the most important harvest festival called ‘Gawai’, to welcome important guests to the longhouses and so on. The male dancers wear large feathers as part of their headgear, hold an ornate and long shield in their hand with chains, beads and a loincloth. The female dancers have an elaborate headdress, chains, beads and a ‘dress’ that reaches to below their knees with intricate weaving. Gongs and other ethnic percussion instruments such as the ‘enkeromong’, ‘bendai’, ‘canang’ and ‘dumbak or ketebong’ provide the music. While performing ngajat and attending other ritual ceremonies they wear their ceremonial costume. The knowledge on how to make traditional costume such as baju burung and kain kebat is a form of indigenous knowledge that they have inherited from their ancestors.

The community also has many ritual practices which are central to their indigenous knowledge. There are alot of ritual ceremonies that a person need to undergo in his life. For example, the first ritual ceremony for a child is done when giving name to a child and later followed by giving him bath (meri mandi) to the stream. More rituals will be conducted as a person grow older and they are mostly related to health, prosperity, marriage and agricultural activities. When someone dies  a ritual called guiding the soul to the new world is conducted by a professional wailer (tukang sabak). Formal mourning or ngulit is also held for the dead. The mourning period varies from a few weeks to a few months. It depends on the age of the dead person and also the region as it varies from one region to another.

The above forms of indigenous knowledge are examples of the indigenous knowledge that the Iban community inherited from their ancestors. As mentioned earlier, indigenous knowledge is a way life and it encompasses various aspects of life of the Iban people. But one thing for sure is that all those various forms of indigenous knowledge are  withering. This paper examines  the challenges faced by the Iban in Tawau who migrated from Sarawak since the late 19th century to preserve and sustain their indigenous knowledge.  

IV. The future of indigenous knowledge among the Iban in Tawau

The Iban who migrated to Tawau district in Sabah settled in two areas namely Merotai Besar and Kuala Nansang. Kampung Iban Merotai was established in the 1940s. There are 160 families at Merotai with a total population of 1100 people. The first group of Iban settlers came to Kuala Nansang in 1964. Kampung Iban  Nansang has 64 families and a total population of 425 people (235 male and 190 female). Other than studying the migration pattern and how the Iban in Tawau adapted to their new place this study also examine their challenges in preserving and sustaining their indigenous knowlege. Based on our observations, interviews and responses through the questionnaires the Iban in Tawau  attributed the erosion of their indigenous knowledge to various factors. 

Firstly, the respondents attributed the erosion of their indigenous knowledge to modern education where the younger generation are taught new and different knowledge in school. Kids started to go  school at a very early age and most of the time they are in school. When they are back from school they do not have enough time to acquire and practise indigenous knowledge. Also,  since there is no more forest they may not have the opportunity to learn skills such as how to survive in a forest like their parents did before. Besides, the new knowledge taught in school may not necessarily  related to their indigenous knowledge at all. With that “new knowledge” taught in school they will definitely move out from the village and work outside. Thus IK is getting less and less relevant to them. Like in Sarawak, the only people left in the village are the elderly and when they are gone all their indigenous knowledge will go with them too.  

Secondly, the respondents in both villages also pointed out that the practicing of modern religion as one of the factors that contributes to the withering of their indigenous knowledge. The Iban in both areas are mostly Christians though there are some who become Muslim through marriage. In the case of Kuala Nansgang mixed-marriages is more common between the Iban and the Muslim community. According to one respondent they had to discard the old practices because it is against their new religion to do so. An elderly respondent said, “I was once a bard (lemambang) but i simply could not practice the profession anymore because it is not relevant today. But if you ask me to “sing them” i still can remember the verses  very well.” (Interview at Merotai, 4 September 2009). Similarly there are alot of rituals which are no longer relevant today after they adopted the new religion. As a result all forms of oral tradition such as jampi, chant  related to those rituals are  gone. Our observations in both villages suggest that the Iban in both areas are quite comfortable with their modern religion. When we interviewed the older generation they seem to be quite nostalgic about the old beliefs and ritual practices and that they still practice them until today. However, most of the younger generation see those practices as not relevant anymore and to a certain extend they regard some components of their indigenous knowledge as hinderances.  When we asked them about certain rituals most of them only have heard of those rituals and practices but no knowledge of it.  

Thirdly, as a result of modernisation new and more sophisticated farming techniques being introduced. Thus they have to discard the old ways of farming. Iban people at one time was purely an agrarian community. They practised shifting cultivation intensively and extensively. In the past the traditional farming involved alot of rituals. Other than conducting rituals, it was essential for the traditional farmers to have good knowledge on astronomy and augury. For example, before they started their farming activities a festival called Gawai Batu was held. This will be followed by many other rituals until the padi is ripe and ready for harvesting. Today such practices are not relevant. The people in the two villages do not grow rice as their main activity but they plant oil palm. One respondent said that he need not grow rice anymore  in order to survive. “I planted large area of my land with oil palm.The money that i earned from planting oil palm will be used for buying rice.” (Interview at Kuala Nansang, 4 November 2009). In both villages the people are very active in planting oil palm using modern farming techniques.        

Fourthly, the presence of modern facilities such clincs and hospitals had caused the usage of traditional healing and traditional medicine to decline. The Iban used to have  good knowledge on the use of certain plants for medicinal purposes. But in order to learn such knowledge and skills one need to be familiar with the environment in the forest. As for the two villgers they no longer surrounded by forest as large areas have been cleared to give way for agricultural activities. As a result the younger generation do not have the opportunity to learn the use of plants which are available in the forest. As the old ones could not transfer their knowledge to the younger generation thus it is just a matter of time before such indigenous knowledge will disappear. Also, the presence of clinic and the use of modern medicine making such knowledge  getting less and less relevant. One respondent said, “In the past when we got sick we used to go to the forest to look for plants to cure any type of sickness and this will be followed by some ritual activities. Today there is no need to do that with clinic and hospital which are located not far from the villages.” (Interview at Merotai, 8 February 2011). For example, at Merotai the clinic is located in the middle of the village and if there are emergency cases the patient will be sent to  Tawau hospital which is only 45 minutes away.  When asked as to how they can preserve the indigenous knowledge with regard to traditional healing most of the respondents said that the “old way” is not relevant anymore.   

Fifthly, there are not many resources avalibale in the forest for making handicrafts. As discussed earlier forest has been cleared to give way for cash crop such as oil palm. The lack of resources coupled with the declining interests among the younger generation make it difficult for this type of indigenous knowledge to be preserved and sustained. There are three reasons that can be attributed to this. Firstly, as most of the younger generation need to go school they have little time to learn those skills from their parents at home. Thus they do not have the knowledge and skills to perpetuate this type of indigenous knowledge. Secondly, as discussed earlier there are not many resources left for making handicrafts as the forest has been cleared to give way for agricultural development. Thirdly,  today they can have and buy what they need from the supermarket. For example, there is no need for them to learn how to weave in order to make a basket since there are alot of plastic baskets in the supermarket. The skills of producing handicrafts in the two villages only left with the elder generation. An old lady from Merotai confided to us that the younger generation are not interested in making handicrafts at all. According to another respondent from Kuala Nansang, the sad thing is that even if the younger generation are interested they could not find materials in the forest anymore for producing those handicrafts. Unlike in the past i even could not get big leaves from the forest to weave for making a hat (Interview at Merotai, 2 December 2011). 

        

VI. Discussion and conclusion

In the past one could not survive if she or he lacked indigenous knowledge. For example, a person is required to have certain skills while looking for food in the jungle otherwise his hunting trip would fail. He or she must know what type of vegetables, mushrooms or fruits which are edible. Before they could start their agricultural activities they must observed certain rituals. As for the dead, they used their indigenous knowledge to guide the soul of the dead to the new world. Obviously their indigenous knowledge is indeed a way of life. 

It is quite different today as people adopt modern living  and place their indigenous knowledge at the back burner. The study in the two Iban villages in Tawau shows that modernisation has superseded their indigenous knowledge. For example, the younger generation are less interested in acquiring indigenous knowledge as they are more interested in modern living. At the same time the elder generation could not pass the knowledge to the younger generation because they feel that with modern facilities available around them their IK is not relevant anymore. Also, when the villagers adopted new religion such as Christianity their indigenous knowledge is getting less relevant and ritual ceremonies which contradict their religion will be discarded.   

But why indigenous knowledge should be preserved? As argued by Brokennsha, indigenous knowledge is vital for the success of development projects. Meaning if a the project is to offer sustainable solution to local problem then local knowledge must be incorporated. Thus, there is a need for indigenous knowledge to be preserved and integrated into the existing knowledge for the benefit of the society. One thing for sure is that their indigenous knowledge which once played a very important role in their life and to replace it with totally new and modern knowledge will not benefit the people and not sustainable especially among those who are still familiar with their own old way of doing things. For that reason their IK must be embedded in the development projects.

The experience of the Iban community is Sabah also suggest that their indigenous knowledge tend to wither faster as they try to adpat to the new environment. The fact is that they have the tendency to follow how other people do things. They  discard their “old way” which is indeed their community’s indigenous knowledge. For example, by adopting modern religion the community will detach themselves from numerous  cultural and ritual practices. Also, as they live in a “non-forest” environment and no longer pratcising traditional farming all their indigenous knowledge related to forest and traditional farming will eventually disappear.

Since their indigenous knowledge is closely linked to their way of life therefore it is likely that their identity might be affected. This is because to a greater certain extend the indigenous knowledge of a particular community will diffrentiate that community from others. Thus the identity of the Iban community in Tawau also partly hinges on the preservation of their indigenous knowledge.

     

AUM BESAI KAPIT - Three-day Iban community leaders meet starts today

Three-day Iban community leaders meet starts today

by James Ling, reporters@theborneopost.com. Posted on October 11, 2013, Friday

PIECE OF HISTORY: Fort Sylvia the meeting venue today as it was 51 years ago.

KAPIT: A three-day conference for Sarawak Iban community leaders to be held at Fort Sylvia here from today, will be attended by 10 temenggongs, 20 pemancas and 134 penghulus from throughout Sarawak except Bau, Daro and Lawas districts.
This is only the second such conference after the inaugural one 51 years ago, also held here, which was attended by 51 pengarahs and penghulus led by the late Temenggong (Tun) Jugah Barieng. The purpose of the meeting then was to meet with members of the Cobbold Commission on the formation of Malaysia. The venue was (also) Fort Sylvia.
According to chairman of the working committee, Elvis Didit, who is also Kapit District Officer, three important topics would be discussed at the meeting this time. They are: ‘The Philosophy, Principles And Factors Contributing To Rural-Urban Migration’ to be presented by Dr Nelson Ilan Mersat from Unimas and ‘The Socio-Economic Impacts Of Rural-Urban Migration On Iban Women And Youth’ (Dr Madeline Berma — UKM); ‘The Impacts Of Rural-urban Migration On Iban Culture And Tradition’ (Dr Robert Menua Salleh — Tun Jugah Foundation) and ‘Iban Community Leaders: Their Roles And Functions’ (Dr Penguang Mangil — permanent secretary to the Ministry of Local Govt and Community Devt).
Deputy Chief Minister Datuk Patinggi Tan Sri Alfred Jabu is expected to declare open the conference this evening while Minister of Land Development, Tan Sri Datuk Amar Dr James Masing will officiate at the closing ceremony on Saturday.
The conference hopes to chart the future direction of the Iban community perhaps for the next 50 years so that they can progress together with other Malaysians. It also hopes to fulfill the aspiration of the earlier Iban community leaders when they agreed to the formation of Malaysia more than 50 years ago.
The conference’s main committee, led by Jabu, comprises Masing, Minister of Social Development Tan Sri Willam Mawan and Tan Sri Datuk Amar Leonard Linggi Jugah (patrons), Deputy Minister of Rural and Regional Development Datuk Alexander Nanta Linggi, Hulu Rajang MP Wilson Ugak Kumbong, Katibas assemblyman Datuk Ambrose Blikau, Kapit Resident Fedrick John George and Datu Nillie Tanggai the president of Adat Istiadat Sarawak (advisors).

Read more: http://www.theborneopost.com/2013/10/11/three-day-iban-community-leaders-meet-starts-today/#ixzz2hfRfdqsv

Aum Besai Kapit - Raban bansa Iban semampai dikepapaska orang luar

Raban bansa Iban semampai dikepapaska orang luar

Posted on October 13, 2013, Sunday

KAPIT: Pemansang ke diatur perintah ngagai rayat menua pesisir kelebih agi ba raban bansa Iban semampai dikepapaska orang luar ti enggai meda raban bansa tu bela mansang baka bansa bukai.
Sapit Kepala Menteri Datuk Patinggi Tan Sri Alfred Jabu Numpang madah, ninting bisi pengawa bepilih diatur semampai bisi parti ari luar nguji ngerachun runding raban bansa Iban ngambika bela ngenggaika program pemansang ke dibai perintah ngagai menua pesisir.
“Ba pemendar orang luar enggai meda perintah ngatur pemansang ba menua pesisir, sida enggau naka alah matak bansa kitai enggau sida nyakal perintah.
“Tang kitai nemu pengawa nya nadai mai penguntung kelimpah semina mai pengerugi ngagai bansa kitai ba menua pesisir,” ku iya.
Iya mantaika jaku nya maya bejadika Aum Besai Tuai Raban Bansa Iban Sarawak 2013 ba Kubu Slyvia ditu, lemai ensana.
Pengerami nya bela digulu Menteri Pemansang Tanah Tan Sri Datuk Amar James Jemut Masing, Menteri Pemansang Rama Tan Sri William Mawan Ikom, Menteri Ba Opis Menteri Besai Datuk Joseph Entulu Belaun, Sapit Menteri Pemansang Menua Pesisir enggau Kandang Menua Datuk Alexander Nanta Linggi ti mega chairman komiti aum enggau bala pemesai Iban ke bukai
Aum ke berengkah diatur belabuh 11 ngagai 13 Oktober tu berambaika leka jaku ‘Mansang Pegari’ bisi digulu lebih 100 iku raban tuai bansa Iban ari serata nengeri tu.
Jabu madah dalam kandang tujuh taun ti deka datai ba tuju ngelawa Wawasan 2020, raban bansa Iban nadai chara bukai kelimpah ari beserakup enggau pangan diri ngambika ulih nyeliahka diri ari pambar ketegal diasut orang ti kepapaska pemansang ke diatur perintah.
“Orang ba mengeri udah lama mansang. Pemansang udah silik diasaika sida magang.
“Tang kitai ba menua pesisir deka semampai tinggal belama enti kitai enda ulih begulai enggau pangan diri,” ku iya.
Bekenangka aum ke diatur keterubah iya sepengudah 51 taun ke udah, ku Jabu, bala tuai raban bansa ke enggau aum nya patut bekenaka awak tu alai neritka adat, neritka bansa enggau nyintalka kaul ngambika bansa Iban ulih dipebasaka bansa bukai.
“Keterubah aum tu diatur kena 15 Februari 1962 suba ba endur ditu mega (Kubu Slyvia).
“Maya nya niang Tun Jugah Barieng nesau semua tuai raban bansa Iaban di Kapit nyengkaum Sibu berandauka pemutus deka nyengulai besaup nempa menua Malaysia.
“Aum tu bisi digulu 51 iku aja tuai raban bansa lalu semina Penghulu Kumbong anak niang Penghulu Gerinang aja ke agi meruan enggau kitai nyentuk ke diatu,” ku iya.
Jabu madah, bepun ari aum nya, rayat ba nengeri tu patut berasai temegah ati laban tuai raban bansa dulu suba ngaga pemutus ti engkeman nyengulai besaup nempa menua Malaysia.
“Nyema bala tuai raban bansa kitai maya nya enda berunding panjai, kitai nyangka enda ngasaika pemansang enggau pengelantang pengidup baka ke sehari tu.
“Tang bansa kitai mega mujur ngayanka penyerakup enggau pangan diri, enda ngelebu pemutus ari aum nya.
“Nya alai, maya menua tu dikeruga komunis menya nguji deka numbangka penyerakup Malaysia, sida enda mujur laban kitai kering beserakup enggau pangan diri,” ku iya nambahka baru.
Ba aum tiga hari berunggu tu, bisi tiga pekara besai deka dipejurai.
Sebengkah ari nya pasal ‘The Philosophy, Principles And Factor Contributing To Rural-Urban Migration’ enggau ‘The Social-Economic Impacts Of Rural-Urban Migration On Iban Women And Youth’, pekara kedua ‘The Impact Of Rural-Urban Migration On Iban Culture And Tradition’ lalu pengujung bendar ‘Iban Community Leaders: Their Roles And Functions’.

Read more: http://www.theborneopost.com/2013/10/13/raban-bansa-iban-semampai-dikepapaska-orang-luar/#ixzz2hfQsroNe

AUM KAPIT 11-13 OKTOBER 2013

Posted on October 2, 2013, Wednesday

SEJARAH: Elvis Didit mandangka bup ke ngundan semua atur pengawa maya Aum Besai Ketuai Raban Bansa Iban Sarawak, berengkah 11 nyentuk 13 Oktober di Fort Sylvia ditu.

Aum tiga hari ke digulu 164 iku ketuai raban bansa Iban tu, patut dikena nyeremin penyauh pemujur
KAPIT: Kepala Opis Pelilih Mit Kapit, Elvis Didit ke mega chairman komiti pengatur Aum Besai Ketuai Raban Bansa Iban Sarawak (SICLC) madah, Kapit diatu udah nyikap diri napi ketuai maya aum nya ke deka diatur ba Fort Sylvia berengkah 11 nyentuk 13 Oktober tu.
Aum tiga hari nya deka digulu 164 iku ketuai raban bansa Iban nyengkaum sepuluh iku Temenggong, dua puluh iku pemancha, seratus tiga puluh empat pengulu ari serata Sarawak kelimpah ari Bau, Daro enggau Lawas.
Raban ari Kuching diketuaika Temenggong Dato James Jimbun Pungga, Pemanca John Tambie Awat enggau enam iku pengulu iya nya Sidu John, Philip Entawan, Muari Jungan, Jonathan Jelai Ujai, Ginsit Lepau sereta Suyong Karatot. Sida diiring penyanding penemu ari opis residen AO Jamica Humpa
Raban ari Kota Samarahan diketuaika Temenggong Anthony Nipak sereta tiga belas iku pengulu iya nya Belland Kantul, Lawrence Pau, Tungkol Luhom, Asai Bijak, Alie Danjie, Jubin Sili, Kendawang Ruek, Pelie Jambu, Merum Babu, Sampoi Mindon, Pawi Sidi, Siligut Kabul enggau Gara Jimbai. Sida tu diiring penyanding penemu ari opis pelilih mit Simunjan AO Danny Landsdale Rajau.
Pemanca Samuel Lawen enggau Pemanca Jaau Jagit nguluka semilan belas iku pengulu iya nya Belie Blasan, Briku Busang, Bailey Gamang, Entika Seman, Joseph Lichong, Tinggi Nyadangm Michael John Penghulu Sanggup, Lembang Bagong, Rentap Ukar, Rumbok Jmait, Jaul Lutau, Mering Changai, Batu Surai, Michael Derin Empaga, Chaong Empin, Rangkong Upok, Mapang Awel, Chabi Embek enggau Gerang Changai sereta AO Henry Keran nyadi penyanding penemu sida.
Raban ari pelilih Betong diketuaika Temenggong Nunong Bandan sereta disempulang Pemanca Desmond Tawie Mandi enggau empat belas iku pengulu, sida tu Sela Entalang, Norman Ngumbang Sandin, Radin Empili, Francis Empam Kuling, Uyok Suning, Ngadan Samuel, Ebi Kechendai, Kadam Ot, Godwin Jawie Panggau, Edward Gella Baul, Garan Chunggat, Bujang Ambau, Isa Geng, Jos Manggie enggau Ali Bin.
Temenggong Dexter Johnny ngiring raban ketuai ari pelilih Sarikei, sida tu nyengkaum Pengulu Tuah, Pemancha Ladin Sebang, Pemancha Janggu Temenggong Datuk Banyang enggau Pengulu Bidai Gisang, Kasa Tuba, Benjamin Joseph Legak, Augustine Pau, Cosmas Panggie, Mawa Layang, Junit Tedong, Jarau Junit, Blu Latih, Mambu Ikom, Radin Mandie, Dundang Jalin enggau Galau Pengulu Itam. AO Henry Gimong Sawat ari opis residen Sarikei sereta Joseph Indi ari opis pelilih mita Sarikei nyadi penyanding penemu sida.
Pelilih Sibu diketuaika Temenggong Sir Adrin Ringgau, Pemanca Stanley Geramong Bandar sereta disempulang dua puluh satu iku pengulu. Sida tu Pengulu Enyang Menchol, James Semilan Guang, Philip Kayak Brandah, Paing Tawi, Jeffery Sut Anggan, Richard Ampi, Spencer Kudang Lugat, Boniface Jacob Kalai, Barnabas Angkis Luang, Juin Adan, Ugap Saribu,Melaka Rimba, Ugak Sigai, Ijam Tuah, Juni Temenggong Masam, Robert Nanta Kasi, Jerampang Ratoh, Michael Jalani, Boniface Siew Tugok, Balai Gara enggau Thomas Jawa Achong.
Pelilih Mukah deka diarika  Pengulu Iju Tutong, Empaling Beji, Uking Kudang enggau Ambau Achong. Sida tu sempulang Angelia Roselie Ujih ari opis pelilih mit Mukah nyadi penyanding penemu.
Datuk Temenggong Kenneth Kanyan Temenggong Koh nguluka raban ketuai ari Kapit, sida tu nyengkaum Pemanca David Dian Langkau sereta enam belas iku pengulu iya nya penghulu Salang Batang, Nalong Daga, Engin Nyipa, Jampi Rawing, Geruna Mawan, Nyengat Sabang, Steward Sawing Andol, Bunsu Penghulu Gerinang, Uga Usop, Gudang Geramong, Edward Jamit Untam, Sumpeng Jinggai, John Salang Manggau, Galau Melina, Lebon Andl enggau Baling Jengin seraya AO Robert Sigie ari opis pelilih mit Song pia mega Maria Nadja Jimmy Jalil ari opis residen Sibu bela nyadi penyanding penemu sida.
Raban ari pelilih Bintulu diketuaika Temenggong Kelambu Medan sereta disempulang Pemanca Utoong Sigan enggau lapan iku pengulu iya nya Chabi Nangup, Sebeli Undol, Charlie Limin, Michael Lanyau Ruma, Valerie Manyi Lanyu, Lubon Kinchang, Sylvester Sallang Anchak sereta Intu Santap. AO Bridget Achan enggau Volner Robetson Mawa penyanding penemu sida.
Pengari ari pelilih Miri diketuaika Temenggong Wilson Atong Limping sereta disempulang pemanca Wilson Siang Lim enggau lapan iku penghulu iya nya Randi Elon, Sadi Mancha, Lansam Pemanca Goyang, Baau Maggang, Sedu Gerang, Enggah Muga, Ela Bong sereta Nyadang Rangkang. Penyanding penemu sida AO Reagan Edwin ari opis residen Miri.
Pelilih Limbang diketuaika Temenggong Jarom Antot sereta disempulang Pemanca Willie Merum Liaw enggau dua iku penghulu iya nya Anthony Tanggoh enggau Robert Kunyu Anggau lalu AO Donny Dunggat ari opis residen Limbang nyadi penyanding penemu sida.
Berebak enggau nya, Elvis Didit mega madah, bisi tiga pekara besai deka dipejurai. Sebengkah ari nya pasal ‘The Philosophy, Principles And Factors Contributing To Rural-Urban Migration’ enggau ‘The Social-Economic Impacts Of Rural-Urban Migration On Iban Women And Youth’, pekara kedua ‘The Impacts Of Rural-urban Migration On Iban Culture And Tradition’ sereta pengujung bendar ‘Iban Community Leaders: Their Roles And Functions’.
‘The Philosophy, Principles And Factors Contributing To Rural-Urban Migration’ deka dibantaika Associate Professor Dr. Nelson Ilan Mersat ari UNIMAS, Kuching sereta Datu Jaul Samion, permanent sekretari Menteri Pemansang Tanah deka jadi moderator.
‘The Social-Economic Impacts Of Rural-Urban Migration On Iban Women And Youth’ deka dibantaika Associate Professor Dr. Madeline Berma ari University Kebangsaan Malaysia (UKM) lalu  Datu Jaul Samion deka nyadi moderator.
‘The Impacts Of Rural-urban Migration On Iban Culture And Tradition’ deka dibantaika Dr. Robert Menua Saleh, seiku direktor pemansik Tun Jugah Foundation, Kuching sereta Datu Jaul Samion nyadi moderator.
‘Iban Community Leaders: Their Roles And Functions’ deka dibantaika Datu Dr. Penguang Manggil, sekretari tetap Menteri Perintah Loko enggau Pemansang Raban Bansa Sarawak sereta  Dato Sri Edmund Langgu Saga nyadi moderator.
Kaban penal ba renggat terubah Tanya enggau Saut (Q&A) iya nya Datuk Alexander Nanta Linggi, Datuk Stephan Rundi Utom, Datu Vasco Sabat Singkang enggau Temenggong Dato James Jimbun Pungga.
Komiti penal ba renggat kedua Q & A diketuaika Datuk Gramong Juna, Tuan Wilson Ugak Penghulu Kumbong, Datu Nillie Tangai enggau Lvy Suli Untup.
Atur pengawa bejadika aum besai nya kena 11 Oktober deka dimenyanaka Sapit Kepala Menteri Datuk Patinggi Alfred Jabu Numpang.
Menteri Pemansang Tanah, Tan Sri Datuk Amar Dr. James Jemut Masing deka nutup pengawa nya kena malam 12 Oktober.
Kelimpah ari nya, Tan Sri Datuk Amar (Dr) Leonard Linggi Tun Jugah, chairman Tung Jugah Foundation deka mantaika jaku pengelalu enggau batang penemu pagi Hari Enam 12 Oktober.
Menteri Pemansang Rama Tan Sri William Mawan Ikom deka ngulung jurai penemu ngalih hari nya.
Berebak enggau nya, Didit mega madah, Kapit udah besikap penuh nganti atur pengawa nya lalu pia mega semua surat udah dianjung nuju semua ketuai raban bansa Iban serata menua Sarawak tu nengah opis residen enggau pelilih mit.
Didit mega madah, semua belanja mungkur pejalai, palan endur diau enggau pemakai ditanggung komiti pengatur magang.
Ku Didit, aum besai tu nyadi sebengkah sejarah nandu penyadi 51 taun ke udah iya nya ba taun 1962 ke alai 51 iku ketuai raban bansa Iban ngulu sebengkah aum ke diuluka niang Temenggong Jugah nyadi chairman kena 16 Februari 1962
“Aum maya nya dikena ngumpul penemu ari ketuai raban bansa Iban sekalika sida sepenemu numbuhka gempung Malaysia. Nengah aum besai tu, 11 Oktober 2013 bansa Iban deka ninjau seraya merening ke belakang, penyauh japai ke udah diulih sida sekumbang 50 taun ke udah,” ku iya.
Atur pengawa tu mega dikena ngingatka genap 50 taun Sarawak merintah diri nengah gempung Malaysia ke deka diatur ba Kapit Civic Centre.
Aum besai tu mega ngelaika Aum 51 iku pengulu Iban ngarika sitak Batang Rajang ti diketuaika niang Temenggong Jugah begempuru di Kapit seraya mansik penemu sida sekalika ka tauka enggai masuk gempung Malaysia ke diatur kena 16 Februari 1962. Tembu nya pemutus aum sida disua ngagai Cobbold Commission kena 19 March 1962.
Berebak enggau menua tu ngintu genap 50 taun merintah diri dalam Malaysia, atur pengawa tu engkeman bendar kena ngingatka pengawa ke udah dikereja niang Tun Jugah ba raban bansa Iban.
Nengah aum besai tu mega, raban bansa Iban patut nyeremin diri, penyauh japai kandang 50 taun ke udah llu baka nya mega nampai 50 taun ari diatu kuing bansa Iban nerunda pemaju sereta penyegang bansa bukai di Malaysia tu.
Komiti indu pengawa tu diketuaika Sapit Kepala Menteri ke mega Menteri Pemansang Pengawa Betanam Betupi ModenDatuk Patinggi Tan Sri  Alfred Jabu Anak Numpang, Menteri Kanan ke mega Menteri Pemansang Tanah Tan Sri Dr. James Jemut Masing, Menteri kanan ke mega Menteri Pemansang Rama Tan Sri Willam Mawan Ikom sereta Tan Sri Datuk Amar Leornard Linggi Tun Jugah ke nyadi penyanding penemu.
Sapit Menteri Pemansang Menua Pesisir enggau Kandang Menua Datuk Alexander Nanta Linggi, Datuk Ambrose Blikau Enturan, Tuan Wilson Ugak Kumbong, residen Kapit enggau Datu Nillie Tanggai bela mangku pengawa nyadi penyanding penemu ba aum besai nya ila.
Pangku pengawa bukai nyengkaum Philomon Nuing ke nyadi sapit chairman lalu Selmah Apang nyadi sekretari sereta dibantu Regina Giles Senin ari opis kunsil Kapit nyadi sapit iya. Bansa Untang dipilih nyadi tukang wang lalu dibantu sapit iya James Sandak Bidai.