A History of Sarawak under Its Two White Rajahs 1839-1908

by S. Baring-Gould; C. A. Bampfylde

The Sea-Dayaks, Kayans, and Kenyahs have district-chiefs, as already stated, called pengulus, who are appointed by the Government; and each house or village has its recognised sub-chief. The powers and duties of the pengulus are similar to those of the Malay tuahs, and they are similarly remunerated.

In 1872, certain criticisms upon the administration drew forth a rejoinder which appeared in the Sarawak Gazette of September 2, and as it so clearly lays down the Rajah's opinions and his policy we give it in full:

It is easy enough to find weak places in any system, and to give it credit on the whole for less than it deserves, because we disapprove of it in part. It is as easy, especially if one has played an important part in it oneself, to over-estimate its benefits. But in a semi-barbarous country, governed in conjunction with the old native authorities by a knot of foreigners, who are in advance of those they govern in knowledge and experience, it is hardest of all to judge impartially what has been done or is in progress. There are two widely different principles on which such a country can be judged; we will call them the Native and the European principle respectively. The first regards the old condition of things, established by custom and the character of race, as essentially natural, and is more or less adverse from changes, however slight, in what has these important sanctions. The second places the standard of Western civilisation before it, and is apt to judge rather harshly whatever falls far short of this, or is not, at least, in a fair way towards attaining it.

The common mistake Europeans make in the East is to exalt the latter of these principles almost to the exclusion of the other, instead of using them as mutually corrective. And this mistake has its origin, not in reasoning or in justice, but in the imperious spirit which makes white men in the East believe themselves lords of creation, and their darker brethren kindly provided in more or less abundance for their profit and advantage. At any rate no man in his senses can expect a wilderness of barbarism to blossom like a rose in a day, or a perfect government to appear full grown at once; while it is as unjust to put the traditions of the natives and their social position out of the question and consult European notions only, as it is debasing to lower ourselves to the level of native ignorance and stolidity.

In accordance with these two principles, there are two ways in which a government can act. The first is to start from things as we find them, putting its veto on what is dangerous or unjust, and supporting what is fair and equitable in the usages of the natives, and letting system and legislation wait upon occasion. When new wants are felt it examines and provides for them by measures rather made on the spot than imported from abroad; and, to ensure that these shall not be contrary to native customs, the consent of the people is gained for them before they are put in force.

The white man's so-called privilege of class is made little of, and the rules of government are framed with greater care for the interests of the majority who are not Europeans than for those of the minority of superior race. Progress in this way is usually slow, and the system is not altogether popular from our point of view; but it is both quiet and steady; confidence is increased; and no vision of a foreign yoke to be laid heavily on their shoulders, when the opportunity offers, is present to the native mind.

The other plan is to make here and there a clean sweep and introduce something that Europeans like better, in the gap. A criminal code of the latest type, polished and revised by the wise men at home, or a system of taxation and police introduced boldly from the West is imposed, with a full assurance of its intrinsic excellence, but with too little thought of how far it is likely to suit the circumstances it has to meet.

We care not to set the two principles in stronger contrast, or apply either to the policy which prevails here, only when men set themselves to be critics their first business is to rate themselves at their proper level in the community, and remember that their own interest is not all that has to be considered.

The policy of ingrafting western methods on eastern customs by a gradual and gentle process has been attended not only with marked success but with appreciation by the natives themselves. It has been the means by which old prejudices have been broken down, and reforms in laws and administration have step by step, and without friction or difficulty, been substituted for unjust and debasing customs. By preserving old customs good in themselves, modifying these where necessary, avoiding sudden and drastic changes, and, above all, by acting in conjunction with the native chiefs and in sympathy with their ideas, a faith in the integrity of the purpose of their white Ruler has been instilled into the minds of the people, and a feeling that whatever change he may advise will be primarily for their benefit.

I do not exaggerate, the Rajah wrote in 1870, when I say our chief success has been owing to the good feeling existing between the Ruler and people, brought about by there being no impediments between them; and that the non-success of European governments generally in ruling Asiatics is caused by the want of sympathy and knowledge between the Rulers and the ruled, the reason being the distance and unapproachableness of the Leader. If I were to exclude myself from Court I must necessarily withdraw myself from hearing the complaints, either serious or petty, of my people, who would then be justified in drawing an unsatisfactory and unhappy comparison between myself and my uncle, who was de facto the slave of the people, and left the country under my charge expecting me to carry out his policy.