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"Ritual of Tiwah"

Traditional dances During The Tiwah Ceremony

Tiwah Ritual is a procession to deliver the spirits of the relatives who have passed away to the afterlife by purifying and moving the remains of the body from the grave to a place called sandung.

Tiwah ritual made a tourist attraction because of unique and unique many foreign tourists interested in this ceremony is only done by the Dayak citizens of Central Kalimantan. Tiwah is the final rites of death ceremony for the Dayak tribe people in Central Kalimantan (Kalteng), especially the Dayak Pedalaman of the Kaharingan religion as the ancestral religion of the Dayak people.

Tiwah ceremony is a death ceremony that is usually held over someone who has died and was buried for so long that the remains of his corpse dipekirakan only bone alone.

Tiwah ritual aims as a ritual to straighten the journey of spirits or spirits concerned to Lewu Tatau (Heaven - in Sangiang Language) so as to live peacefully and peacefully in the realm of the Power. In addition, Tiwah Suku Dayak Kalteng is also intended by people in Central Kalimantan as a Dayak procession of Dayak to release Rutas or misfortune for the family of the deceased left behind the bad influences that befall.

For the Dayak tribe, a death process needs to be continued with further ritual (perfection) so as not to disturb the comfort and tranquility of the living. Furthermore, Tiwah also aims to release the status bond widow or widower for married couples. Post Tiwah, they are customarily permitted to determine the next spouse or still choose not to marry again.

The Process Before Sacrifice

"The Tradition of Hunting the Dayak Tribe of Borneo"

Victim Ngayau

Ngayau is a Dayak tribe tradition that inhabits the island of Kalimantan, both Dayak who live in West Kalimantan and other Borneo. The Iban and Kenyah tribes are two of the Dayak tribes that have Ngayau customs. In the true Ngayau tradition, Ngayau can not be separated from the victims of human heads from the enemy. The most popular image of Borneo has been related to head hunting (Ngayau). The work of Carl Bock, The Head Hunters of Borneo [1] published in England in 1882 contributed greatly to the creation of Dayak's image as "head hunters".

The practice of head hunting is one form of social behavior complex and has provoked the emergence of various explanations from various writers, both from "explorers" and academics.

For the Dayak Ngaju tribe in Central Kalimantan, the tradition of the ceremony for the ceremony of Tiwah, the largest sacred ceremony of the Dayak Ngaju tribe to bring the soul or the human spirit who has passed away to the seventh heaven (Riwut, 2003: 203). According to Width (1972: 171), among the Kenyah, the head hunt is important in relation to Mamat, the head-cutting feast, which ends the period of mourning and accompanies the initiation ceremony to enter the status system of Suhan for warriors. Successful headhunters have the right to wear the beetle's panther in their ears, headdresses from hornbills, and a special-designed tattoo. Attack of head hunters is done by small groups of ten to twenty males - a man who moves quietly and suddenly. They are very concerned about the signs, especially the birds. After being used in Mamad ceremonies, the heads were hung on the verandah of the long house, facing the living rooms that housed the chairman of the long house. In the past the Dayak tribe of Kenyah was reported as the most famous head hunter in Kalimantan. Like the Dayak Kenyah tribe, Iban Dayak tribe also performs a head hunting ceremony called Gawai. The ceremony is not only religious but also involves a large party with drinks and fun (Width, 1972: 184).

Miller, an explorer, for example, writes in his Black Borneo (1946: 121), states that the practice of hunting heads can be explained in the framework of supernatural powers that the Dayaks believed to be in the human head. For the Dayaks, the drained human skull is the most powerful magic in the world. A newly decapitated head is strong enough to save the whole village from the plague. A head that has been spiked with herbs when manipulated properly is strong enough to produce rain, increase rice yields, and drive out evil spirits. If it was not strong enough, it was because the power had begun to fade and needed a new skull. Meanwhile, Mc Kinley described the head-hunting ritual as a transitional process, in which people who used to be enemies became friends by blending them into the everyday world.

There may be a question, in the Ngayau tradition that why should the head and not the other body parts taken. Mc Kinley argues (1976: 124) that the head is chosen as a fitting symbol for these rituals because the head contains a facial element, similarly to the social value of personal names, the most concrete symbol of social identity personhood). This inner self is in turn the most human attribute of the enemy and thus becomes an attribute to be claimed by the community of the person.

In his study of the Iban Dayak tribe, Freeman says that head hunting is symbolically related to fertility. The parallels between the human head and fertility are central to the discussion of head hunting practices. Freeman says (1979: 234), the culmination of the extraordinary allegory that became central to the head-hunting ceremony conducted by the Iban people who, when already singed by the mantras spell chantlers, performed by candidates for head hunters, was a a ritual known as Ngelampang which literally means to chop or chop into small pieces. In this section of the allegory is presented a graphical description of the ritual cleaving the head of an imitation or a nutmeg by a Sing Singongang Burong that is the Iban tribal war god. Lang performs this ritual (something that symbolizes the true decapitation of the enemy) with a single sword slash (sword) which he does very quickly, and from his cleaved head flows the seeds which, when imposed, arise into a figure t

"The Supernatural World Of The Dayak Tribe"

ONE EXAMPLE OF DAYAK RITUAL

Supernatural World for the Dayak tribe has been since ancient times is a characteristic of Dayak culture. Because of this supernatural also people abroad there call Dayak as a human eater (cannibal). But in fact the Dayak tribe is a very peaceful tribe of origin they are not harassed and bullied indiscriminately. The supernatural power of the Dayak Kalimantan are many species, for example Manajah Antang. Antang Manajah is a way of Dayak tribe to look for clues such as finding the existence of enemies that are difficult to find from the spirits of the ancestors with the media Antang bird, wherever the enemy is in the search will be found.

Red bowl. Red bowl is a media of Dayak tribe unity. Red bowls circulate if Dayaks feel their sovereignty is in grave danger. Commander "or often the Dayak tribe called Pangkalima usually issued a alert signal or war in the form of a red bowl which is circulated from the village to the village very quickly.From everyday appearance many people do not know who the commander of the Dayak it is mediocre, it's just he has extraordinary supernatural powers Believing or not the commander has the knowledge to fly immune from anything like bullets, sharp weapons and so on.

The red bowl is not haphazardly circulated. Before circulated the commander must create a custom event to know when is the right time to start the war. In the customary event the spirit of the ancestors will enter into the body of the pangkalima then if the pangkalima is Tariu "(summoning the ancestral spirits to ask for help and declare war) then the Dayaks who hear it will also have panglima

Mangkok merah ( Red Bowl)

power as well.Usually people whose souls are unsteady can be sick or crazy when hearing tariu.

Those who have been possessed by the spirits of the ancestors will be human and not. So usually blood, the hearts of the victims killed will be eaten. If not in an atmosphere of war never the Dayak people eat human. Heads are beheaded, skinned and kept for ceremonial purposes. Drinking blood and eating the heart, then magical power will increase. More and more enemies are killed so the person becomes more powerful.

A red bowl made of bamboo terraces (some say made of clay) designed in a round shape was soon made. To accompany this bowl is also provided other equipment such as red cherry blossom (acorus calamus) which symbolizes courage (some say can be replaced with yellow rice), red chicken feathers to fly, torch light from bamboo to torches (some say can be replaced with a bar matches), leaf rumbia (metroxylon sagus) for shelter and cord knot of kepuak skin as a symbol of unity. The kit was packed in a bowl of bamboo and wrapped in red cloth.

According to the story of heredity the first red bowl circulated when the war against Japan first. Then it happened again when the expulsion of the Chinese from the Dayak areas in 1967. Dayak's expulsion of the Chinese was not an ethnic war but more political content. Because at that time Indonesia was confrontation with Malaysia.

According to Dayak beliefs, especially the depths of Borneo which are delivered from mouth to mouth, from grandmother to father, from father to child, until now the unwritten result becomes more or less than the truth, that the origin of ancestor of Dayak tribe it is descended from the seventh heaven into this world with the Palangka Bulau "(Palangka means holy, clean, an ancak, as a sacred litter, a sacred thread of gold descended from the sky, often also called Ancak or Kalangkang

THIS IS HISTORY AND ORIGIN OF DAYAK KALIMANTAN

DAYAK TRIBE

The word Dayak is derived from the word "Daya" which means upstream, to mention the people who live in the interior or Kalimantan first in general and West Kalimantan.There are various opinions about the origin of the Dayaks, but so far none have been truly satisfactory. However, the generally accepted opinion states that Dayaks are one of the largest and oldest indigenous groups inhabiting the island of Borneo (Tjilik Riwut 1993: 231). The idea of ​​the indigenous people is based on the theory of population migration to Kalimantan. Based on that opinion it is believed that the Dayak ancestors came from South China, as Mikhail Coomans (1987: 3) states:

All Power tribes belong to a group that migrates on a large scale from mainland Asia. Power tribes are descended from immigrants from what is now called Yunnan in Southern China. From that place a small group wanders through Indo China to the Malaysian peninsula which is a springboard to enter the islands of Indonesia; in addition, there may be groups that choose another stepping stone, namely through Hainan, Taiwan and the Philippines. The displacement was not so difficult, because in glazial times the sea level was very low, so even with small boats they could cross the waters that separated the islands.

The Dayak people are the true inhabitants of Borneo island, formerly they inhabit the island of Borneo, even the best beaches on the land. However, when the Malay people from Sumatera and the Land of the Melaka Peninsula came there, the Dayak descended and retreated, grew longer, further to the land of the island of Borneo

This theory of migration can at once answer the question: why the Dayak tribes now have so many different attributes, as well as in their language and in their cultural traits

Today Dayak tribes are divided into six large clumps, namely Kenyah-Kayan-Bahau, Ot Danum, Iban, Murut, Klemantan and Punan. The six clumps are divided again to approximately 405 sub tribes. Although divided into hundreds of sub-tribes, Dayak tribes have similar cultural traits. These characteristics became the determinants of a sub-tribe in Kalimantan can be incorporated into Dayak groups. These characteristics are longhouses, material culture products such as pottery, mandau, belad chop (Dayak ax), nature's view, livelihood (cultivation system) and dance.

Kalimantan is one of the 5 major islands in Indonesia. Actually this island is not only a "place of origin" of Dayak people simply because there are people Banjar (South Kalimantan) and Malays. And, among Dayak people themselves one to another develops its own culture. In other words, the culture which Dayak-Iban develops is not exactly the same as the Dayak-Punan-developed culture and so on. Nevertheless, one with another knows or has a distinctive Dayak weapon known as the mandau. In everyday life this weapon can not be separated from the owner.

That is, wherever he goes mandau always brought because the mandau also serves as a symbol of someone (honor and identity). For the record, the first mandau is considered to have a magical element and is only used in certain ritual events such as: war, headhunting, traditional dance equipment, and ceremonial equipment. Mandau is believed to have the level of the camp or miracle.

The power of saktinya not only obtained from the process of making that through certain rituals, but also in the tradition of headhunting (decapitation opponent). At that time (before the 20th century) the more people who succeeded in getting rich, the mandau used was more powerful. Usually part of her hair is partly used to decorate the handle. They believe that people who die because of the rich, then the spirit will inhabit the mandau so that the mandau becomes magic. However, now the mandau function has changed, ie as art and cultural objects, souvenirs, collectibles and weapons for hunting, pruning and farming.