The Kaul Festival Essay Example

males in the Melanau tribe bear resemblance to those of other ethnic groups on Borneo, thereby making them tough to identify through mere physical attributes. However, the females of this cluster are particularly esteemed for their outstanding attractiveness when compared with females from different tribes.

According to Hugh Low in D.J.M. Tate's 1988 book, the women were dressed in traditional Malayan clothing which may have helped to conceal any personal flaws they had. They had well-groomed hair and fairer skin compared to other tribes. Low also mentioned that the women were considered more attractive than those on the coast, with pleasant facial expressions and dark, expressive eyes similar to Italians. However, he personally did not find their pale complexion appealing, as it appeared unhealthy and lacked liveliness.

The men of the Milanows tribe are generally well-dressed and clean, although they do not possess the same level of attractiveness as other tribes (James Brooke, ibid: 114). In terms of physical appearance, the Milanows closely resemble the other tribes that inhabit the Sarawak territory. The only noticeable difference is the squareness of their features. On the other hand, the women of the tribe have gained a reputation for their beauty despite not being as physically impressive as the Malays in terms of their figure and facial symmetry. They have a very pale complexion, described as an unhealthy milky white. However, due to their lifelong work of treading or extracting sago from palm pith, their feet become enlarged and their bodies acquire a squat and stumpy shape.

The men in the traditional Melanau society are of average height and do not have tattoos or personal decorations. This social stratification is a

result of interactions within the society, leading to a hierarchical structure with different levels of strata. In the Melanau society, titles held throughout the years, family ties, and the positioning of residential areas determine the social strata. The society is divided into five statuses: Pangeran, Sembilan Pikul, Tujuh Pikul, Tujuh Beritih, and Dipen/Ulun. This stratification is reflected in the layout of the long house, with room positions determined by status. The family status is inherited through the father.

In every society, children inherit their social standing regardless of gender. This social structure impacts various societal events like engagements, weddings, and funerals. The highest rank within the Melanau social hierarchy is held by the Pangerans, who are victors from the Brunei sultanate. They act as decision-makers and administrators in society and hold respect among different ethnic groups. The Dipens, perceived as slaves, provide services to the Pangerans. Continuity of Pangerans' lineage is preserved through marriages between people of similar status. Their wedding dowry typically includes 15 "pikul" worth of yellow copper items along with a sword (ibid:22). Cannons ownership and possession of their unique flag known as Sembilan Pikul further emphasize their power and high ranking (ibid).

Among the aristocrats, they enjoy a higher economic status compared to the commoners. During their wedding ceremonies, they have the privilege to request nine "pikul" of yellow copper items and a sword as their engagement or wedding dowry. They are known as Tujuh Pikul.

The freed middle class group, known as Tujuh Bertirih, has the freedom to engage in economic activities and improve their living standards. While they are bound by customs and leadership rules set by the upper class, they have

the autonomy to participate in various economic endeavors.

Similar to Tujuh Pikul, this group, known as Dipens, can choose their own economic activities but often seek assistance from the upper class for social and economic purposes.

They are also referred to as "kulad benukan" and are further divided into Dipen Dagen Lebok, indicating they live in their own houses.

Dipen, who are slaves, serve the upper class as their masters. They are also former prisoners of war, poor individuals, and orphans who are considered slaves. Their lives are dedicated to their masters and they can be transferred from one family to another (ibid). Prior to the abolition of slavery by Brooke's Government in 1982, Dipens were even sacrificed to build houses or fulfill their masters' needs in the afterlife upon their masters' death (ibid:23). Previously, human sacrifices were conducted for various purposes such as burials, peace treaties between tribes, and even to obtain the heads of captives and slaves. The Milanos commonly practiced human sacrifices before Sir James Brooke took control of the country. In one instance, a young virgin was buried alive under the main post of a house in Rejang village (written by Ling Roth, 1968, ibid).

The Belief Corpus

The traditional Melanau society believes in the existence of a supernatural power that governs the well-being of all life on earth. This power closely observes and controls human life as well as other life forms, pervading every corner of the world. According to Morris (1991:59-60), the Melanau society perceives the world as shaped like an egg encompassed by water.

Taylor (1971) posits that religion is rooted in faith in the supernatural, which encompasses celestial bodies like the sun, moon,

and stars. This faith further extends to souls and spirits, giving rise to two primary doctrines: one pertaining to beliefs about souls and another concerning spirit beliefs. The Melanau culture perceives the supernatural as a blend of good and bad factors. Their lives are intertwined with several supernatural entities such as "Ipok," "duhig," "tow," "jin" (djin), and "amow." Of these entities, "ipok" is regarded as the most potent force controlling worldly events.

According to Hang Tuah Merawin (1997:328), each of the gods in this belief system has its own hierarchy and controls a specific colony. These gods include "Ipok Langit" (Cloud God), "Ipok tanah" (Earth God), "Ipok Iyang" (Water God), "Ipok Daat" (Sea God), "Ipok Kala" (Estuary God), "Ipok Ipok Guun-Ipok Alan" (Jungle God), "Ipok Uma" (Dry Paddy God), "Ipok Lebo" (House God), "Ipok Bekaan" (Equipment God), "Ipok Nase" (Rice God), and others. The "Tow", similar to the devil and satan, are characterized by evil tendencies. On the other hand, the "Amow" are restless souls wandering due to incomplete funerals, although they are not evil spirits (ibid).

This belief system has led to the establishment of institutions that aim to control and monitor the society's customs, taboos, and ceremonies to promote harmony. One crucial institution is shamanism or "a-bayoh". These shamans possess unique abilities to communicate with spirits through dreams and premonitions. They also determine appropriate ceremonies for treating illnesses and mitigating spirits' wrath-induced catastrophes. Moreover, they play a role in controlling evil spirits and representing victims seeking forgiveness.

According to Jeniri Amir & Awang Azman, the origin of the Melanau's Kaul festival can be traced back about 400 years ago. During that time, several villages in

Mukah were affected by measels ("puhau") and diarrhoea ("putak manik"), resulting in numerous deaths and unmanageable corpses. To deal with the situation, some of the corpses were placed in the lanes where "lemantak" (wet sago flavour) was made. Unfortunately, even the people who handled the corpses became infected. As a result, the neglected lanes by the river became known as Bukieng River, meaning the river of the dead. However, things took a turn for the worse until a villager had a dream suggesting that Ipok, responsible for the illness, needed to be consoled and treated in order for them to be saved from the disease. Another tale from Kampung Medong in Dalat involves a warrior named Sepok who got lost while hunting.

In due course, Sepok stumbled upon a longhouse in Sitieng, situated upstream of the Mukah river. He met a stunning girl named Rirang Rabu Bunga within the house and expressed his wish for her to wed his son. Unfortunately, she rejected his proposal which left him feeling upset. Upset by this turn of events, Sepok went back to his village and rallied his people with an aim to attack Sitieng. But much to his dismay, he found the longhouse deserted. His anger led him to set fire on the entire longhouse save for one room that was mysteriously unharmed. Being an invincible warrior, Sepok ventured into this room and found a magical item that had warned its inhabitants about their dwelling's impending assault.

The object known as "Beliseing" was stored in a wooden container made from the teeth of the devil, also called "nyipan buou". This "Beliseing" would make a loud sound as a warning

if any unfortunate events were to occur. In a dream, Sepok saw that the "Beliseing" was actually Rirang Rabu Bunga and was advised to take care of her by nourishing her as she would serve as the village healer. Sepok then gathered the villagers and initiated the "kaul" ceremony, where they feasted their deceased ancestors with the help of "Beliseing". In the kaul ceremony, Serahang (gift to appease spirits) is offered in the form of yellow rice, corn, and betel nuts. Prayers are recited to Ipok Rirang Rabu Bunga. It is believed that the Beliseing is now kept in a hut near the Kampung Medong, Dalat community hall. Morris' study conducted in 1948 provided information on Belisieng.

The wooden cylinder, brimming with gifts like spears, beads and coins is perceived as the home of three spirits: a man, his spouse and their male servant. This unique concept hails from Medong and its origins trace back to a Melanau long house situated in Siteng.

The Kaul Festival, as a holistic entity within Melanau society, can only be understood through the perspective of the Melanau people themselves. The planning, study, construction, and execution of the festival serve to promote harmonious social relationships within the society, while respecting the ethics and norms of the Melanau culture. The successful reception and cooperation from the Melanau society further demonstrate their commitment to the festival's ideals.

The Melanau cultural system, which includes behaviorism, taboos, and tips, finds practical application in the events of the Kaul Festival. For instance, Tibow highlights individual bravery and emphasizes cooperation, perseverance, and a willingness to undertake challenges. Traditional games are used as exercises to cultivate positive thinking and instill

these values.