Head-hunters, black, white, and brown

by Alfred C. Haddon

On the present occasion Tingang’s wife expected something of this kind, and when the emissaries arrived in a small boat she was naturally much annoyed; her relations absolutely refused to allow her to go in such a manner, and coldness sprang up between husband and wife for about a year. Tingang, however, made repeated visits to the house, and now considered that sufficient time had elapsed, and wished to make another effort to get his wife away from her relations; therefore he asked Hose to assist him. Hose questioned him with regard to the brian, or dowry; he admitted there were about fifty dollars to pay, which, however, was of no importance, and he would pay it at once, his relative Tama Bulan and others having promised to help him.

On his arrival at Long Sulan, Hose, in the presence of Langat, a cousin of the lady, and son of Taman Balan Deng, said to Tingang that I asked where his wife was. Upon his answering that she was living in this house, Hose asked him, “Why haven’t you taken her down to your house? You have been married a long time now.” To which he replied, “I want to.” Langat retired, and no doubt repeated the conversation to the relatives. Shortly afterwards Tingang’s wife appeared, and asked Hose to go into her room. When there Hose asked her why she did not go and live with Tingang. Her answer was she was waiting for him to build a proper house. Hose did not let her know that he had heard the story of Tingang’s sending for her, and no doubt she had no intention of telling him about it. As Tingang has really got a very wretched sort of house, Hose took the opportunity of his entering the room to tell him that really and truly it was hardly a suitable house to expect his wife to come to, and she had very good reason for not wishing to come if he did not choose to build a better one. He admitted that his house was unsatisfactory, and said that he had already settled on a new site, and the posts had been prepared. The wife stroked Hose and said, “That’s right, make him build a good house, and then I’ll go down.” Later on in the day Hose spoke to Taman Balan Deng about it, and he said, “Oh yes, I have no objection; no doubt Tingang will make better preparation this time than formerly.” Tingang had probably learnt his lesson.

The reason for Tingang having a poor house is a curious one. His house, which originally was a good one, had become old, and he determined the next year to rebuild it on the same site, but an Iban, who had been loafing about for a long time, and for whom his people had a strong objection, cursed some people of the house with whom he had trading transactions and killed a dog in the house. The killing of a dog in a house is a serious matter for Kenyahs and Kayans, and necessitates the breaking up of a whole house and rebuilding it elsewhere. This is the reason for the delay in the house-building, together with hindrances due to farming operations. Later on Hose brought this Iban down to Marudi, and on the charge being proved against him he was ordered out of the Baram district back to his own people. As he had some sixty dollars owing to him at the village he had injured, Hose told him that he could not recover the debt, which would thus stand over as compensation.

The following day some Madangs from the Silat River arrived with the news that Saba Irang, the Madang chief, who had conveyed messages from Hose to the important chiefs who live on the Upper Batang Kayan River, would return shortly, and that his mission had been most successful. The Batang Kayan is a large river in Dutch Borneo, inhabited by people allied to the Madangs and Kenyahs of the Baram district, but there has been some friction between some of the Batang Kayan and Baram tribes, and it was to relieve this that Hose has entered into friendly relations with the foreigners.

Saba Irang reported that the chiefs of the Batang Kayan were very anxious to meet Hose, and would come very shortly to Marudi (Claudetown). It was also stated that some thirty “doors” (families) of Leppu Agas from the Batang Kayan had moved into the Silat, being anxious for a more settled life. Knowing that the Madangs had recently acknowledged allegiance to the Government of Sarawak, the Leppu Agas were anxious to follow their example, as they are related to the Madangs. This was good news, as Hose is getting more and more into touch with the people of the Batang Kayan, who, of their own accord, move over into the head waters of the Baram district, and by mixing with the Baram people quickly become loyal subjects of the Sarawak Government.

These Kenyah races are always the best workers of jungle produce, and quickly accumulate wealth whenever they find an outlet for their trade. They now fully realise that if they kill, or are at enmity with, the surrounding peoples their trade is at a deadlock. Traders are unwilling to enter their villages, and the natives are also equally unwilling to pass by the houses or territory of their enemies. The result is that trade is one of the most important civilising influences among these interior tribes. The necessity for salt, tobacco, and other luxuries is felt very severely when the supply is cut off, and they know well that when under a settled government they can have most of their requirements within easy reach.

We measured fifteen people here, and visited various houses and collected a few objects. Unfortunately Hose was ill in the afternoon with fever, in addition to the sore throat and cough from which he had been suffering for some time.

We returned the following day to Long Dapoi, and after Hose had received $200 for fines collected by the penghulu, went down river, the people who had charged Turing accompanying us. Our crew paddled hard all day, and at night reached Long Semitan. Here we found Turing, and when questioned he admitted that he had made the previously mentioned statement to Ajang, Taman Gau, and Suran, but said that he had been told about the panyamun by a Barawan woman named Obong. Obong was living a little further down the river in the house of Taman Ladang. Hose told Taman Aping Buling that he must fetch Obong to-morrow, and that at Long Tisam he would make further inquiries.

There was a Punan medicine-man in the Long Semitan house, and Hose allowed himself to be operated on so that we might have an opportunity of witnessing native medical practice. Hose, who was really ill, was lying in an inner room, and the Punan was sitting on a gong Hose had given him for his fee. Like other inland natives he wore only a chawat, or loin cloth, his black hair hung down his back, and a string of blue beads encircled his right wrist.

The room was dark, save for the flickering of a distant fire and the glimmer of a small lamp. The weird jungle man sat close to Hose with his hands to the side of his own head.