Category Archives: Photos

YUM village at Cipanas

We were disappointed to have to (temporarily) leave Kalimantan when the smoke from this year’s dry season fires became intolerable. But it did mean that, while living as ‘environmental refugees’ in Java, we had the opportunity to visit the Cipanas site of my host organisation, the Yayasan Usaha Mulia (or ‘YUM’ – The Foundation for Noble Work).

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Cipanas is located up in the hills, 87km to the southeast of Jakarta, between the cities of Bogor and Bandung. At an elevation of just over 1000 metres, the air is fresh and clear, and it gave us wonderful respite from the thick smoke haze of Palangkaraya. There’s fertile volcanic soil, good water supply, and it’s a perfect place for agriculture.

Around the YUM site there are terraced rice fields, market gardens and flower nurseries, and on the higher slopes (up near the 1440 metre pass at Puncak) there are tea plantations. It’s a very attractive landscape. The Dutch had health resorts there, and the Governors (and later President Sukarno) were frequent visitors.

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The YUM Cipanas Village was originally (1976) built and operated as a tuberculosis sanatorium, then as an orphanage, but it now functions as a very active community centre. It offers a range of services to low-income families from around the region, in the areas of health, education and community development.

Facilities include a large organic garden, a vocational training centre, preschool, library (the only one in the district), a hall, playgrounds and dormitory-style accommodation. It’s all very neat and tidy, nicely laid out, and well-maintained (which is not always the case in Indonesia!)

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The veggie gardens, covering an area of a couple hectares, are sensational. The gardening practices are 100% organic, with companion planting, seed-saving of non-hybrid plant varieties, and no use of chemical fertilisers or pesticides. But the plants are luxuriantly healthy, with no pests! The soil, which was already rich, volcanic and alluvial, has been further improved through the application of lots of compost and animal manure, the use of ‘effective microorganisms’, and careful crop rotation practices. The results are pretty impressive.

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Produce from the gardens is sold locally, and to a number of regular customers (individuals and restaurants) in Jakarta, who get their orders delivered twice a week. Income from these sales helps to make YUM’s charitable activities more sustainable, and reduces, to some extent, their reliance on external donors.

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Before sorting, packing and dispatching by van to Jakarta, the freshly harvested vegetables are trimmed, washed twice, and examined for any imperfections. The discarded outer leaves etc get thrown into the fishponds, where the ikan nila (Nile Perch) hungrily devour them.

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But the organic farm is not just a commercial operation; it is also a major teaching institution, with a busy program of workshops to teach organic gardening principles and techniques. A very successful ‘edu-tourism’ program sees groups of students from Jakarta and overseas schools come for multi-day residential learning experiences.

And, locally, students from the nearby agricultural high school (SMK Negeri Pertanian Pembangunan Cianjur) undertake a three month internship program, and seem to be really enthusiastic and diligent about their studies. In the photo above, the students are constructing new garden beds. The end result was a model of precision, with the wet clayey loam moulded by hand to form crisp laser-sharp edges on each bed.

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The students work happily and energetically – in spite of the heat. Like many people in this climate they start early (7:00am) to avoid the worst of the heat.

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Overseeing and managing all of the organic gardening activities is Oleh, who I had previously met in Kalimantan when he came over to run a week-long workshop on seed-saving and other plant propagation techniques. The success of the Cipanas gardens is in no small part due to his knowledge, experience, project and people management skills. And he’s a really nice guy, too.

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As well as producing a wide variety of the ‘standard’ local vegetables (including lettuce, tomatoes, zucchini, cauliflower, bayam spinach, beans, chilis, spring onions, brown onions, garlic, bok choy, carrots, sweet potatoes, corn… et cetera), a number of herbs are also produced in commercial quantities. In the photo above, Dian poses with some freshly harvested and rinsed mint leaves.

When she’s not being active in the gardens, Dian handles the twice-weekly deliveries of produce to Jakarta – a 14-hour day each time. Plus she runs the dance and music classes. And she found time to look after us and guide us around. We thought there must have been three of her.

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Big quantities of compost are produced, and fast-tracked by adding home-produced microorganisms in a liquid brew. Luckily there’s no shortage of suitable vegetable matter, including from plants grown on top of the fish ponds.

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As well as horticulture, the farm also undertakes ‘small animal husbandry, chiefly with goats, fish farming and geese. The geese would emit a raucous cacophony whenever we walked past – but they seemed to largely ignore everyone else!

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Association with YUM has given many young people life-changing opportunities that would otherwise almost certainly have eluded them. This is especially so for those gifted but underprivileged kids who have benefited from the sponsorship and scholarship program.

Ita is a very smart (and very personable) young lady. Despite her good grades and enthusiasm, her family simply couldn’t afford to send her on to study at university. But she has just found out that, through YUM, a generous donor has agreed to fund her studies right through to graduation. She’s pretty chuffed!

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The YUM Cipanas Preschool has recently won awards as the best preschool across the three districts of the region. Teachers Desy and Heti keep the kids engaged and interested, and stop them from drawing on each others’ faces with crayons when necessary!

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We attended an after-school traditional music class led by Dian (amongst her many other responsibilities!) A lucky visitor might be invited to join in playing with the angklung orchestra!

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Maybe its not entirely traditional, but an empty Aqua water bottle makes an excellent addition to the orchestra’s rhythm section.

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In the Vocational Training Centre (VTC), the English language classes are well attended, and very popular with senior high school students wanting to supplement their school lessons. We sat in on three classes, with the STRONG encouragement of the teachers who were delighted to have ‘native’ English speakers in attendance (even ones with strange Aussie accents).

The kids were a lovely bunch (just look at them!) and, between lots of laughter, we learnt a little about their lives, dreams and attitudes. And in return we had to answer the inevitable questions about kangaroos and “What do you think about Indonesia (people, weather, culture, food, dangdut music etc…)?”

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In the sewing classes, a mixed class of students were learning the basics of dressmaking and tailoring, using “Typical” brand sewing machines.

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In the crowded computer training room, an all-male class of students were learning how to create and edit tables in MS Word 2010. Where were the girl nerds?

(L to R): Hamdan, Oleh, Heti, Agnes, Karen, Desy, Ibu Tarkiyah, Dian, Pak Samsul, Ita

(L to R): Hamdan, Oleh, Heti, Agnes, Karen, Desy, Ibu Tarkiyah, Dian, Pak Samsul, Ita

Our thanks to all at the YUM HQ in Jakarta and the YUM Cipanas Village for organising our visit, and taking such good care of us during the days we were there. We have nothing but praise for the professionalism and positive attitudes of the staff, and the obvious value of the work that they are doing there.

It’s an impressive operation, and they should be very proud!

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More photos from the YUM Cipanas Village can be viewed on my website.

Isen Mulang competitions

A while back I wrote about the wonderful parade that kicks off Central Kalimantan’s week-long Dayak cultural festival, known as Isen Mulang (“Never give up” in the Dayak Ngaju language). But, grand though it is, there is a lot more to Isen Mulang than just the opening parade. And much of Isen Mulang is quite unique.

Many of the events take the form of competitions between the 13 Kabupaten (districts) plus one Kota (city i.e. Palangkaraya) that make up the province of Central Kalimantan (Kalimantan Tengah, usually referred to as KalTeng). There are music and dance performances (traditional and contemporary), presentations of produce and cooking, and a number of ‘sporting’ events – but unlike the sports that we are accustomed to. For example, there is football – but played at night-time, barefoot, with a flaming coconut for a football (sepak sawut). There is a fishing contest, where the (female) competitors stand waist-deep in a small muddy dam and catch the fish – with their bare hands (mangaruhi).

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And there is target shooting – with blow-pipes (sumpitan, or sepit). Hunting with the traditional blowpipe, with poison-tipped bamboo darts, used to be the preferred method for stalking game in the forests of Kalimantan. It is a stealthy and remarkably effective way to hunt, and those little darts can easily be propelled tens of metres (even reputedly up to 200 metres), with surprising accuracy.

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But rifles (often home-made) are pretty good for hunting too. So nowadays the blowpipe is (mostly) employed for sport, shooting at archery targets rather than at deer, birds, pigs – or enemies.

The pipes are around 2 metres long, and very straight. Ideally they are made from kayu ulin (ironwood), but other timbers are also used. There’s a narrow (about 0.5cm) barrel running the length of the pipe. Each competitor has five darts, each about 20cm long, with a sharpened point at front end, and a little cone (to catch the ‘blow’) attached to at the tail end. With the dart inserted and your lungs full, you hold the pipe as steady as you can, slowly lowering the tip till the target lines up, and then… blow. You don’t even need to blow particularly hard to propel the dart with considerable speed.

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Each district team of competitors was decked out in traditional clothing of their area – though sometimes traditions were re-interpreted a bit… There were vests made of bark, satin, velvet, cotton; elaborately beaded garments, and lots of the swirling amoeba-star shapes that are amongst the most common of Dayak motifs. Finished off, in most cases, with running shoes (this is after all a sporting event).

There were simultaneous competitions for men and women, with the women’s targets 10 metres from the firing line, and the men’s targets five metres more distant.

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As the only foreigners in attendance, we got a lot of attention, and got some private coaching and practice in between the rounds of the competition. We managed to hit the target each time – and Karen scored better than me! It was fun… but you must always remember to take the deep breath BEFORE putting the loaded blowpipe up to your mouth.

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The Lawang Sakepang is a stylised dance/fight between two ‘warriors’. They stand on either side of an archway, with magical strings suspended across the arch, adorned with flowers. They ‘fight’ without ever actually coming into contact with each other, mirroring each other’s movements, and the bout is complete when the string between them is broken, and they swap sides of the barrier.

In times past, the ritual of Lawang Sakepang was performed whenever a visitor sought entry to another village. He or she would have to prove their martial prowess before being admitted. Now it is performed as a competitive event between two-person teams, but we have also seen it performed when the groom arrived at the beginning of a Dayak Ngaju wedding ceremony in Palangkaraya.

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The teams were clearly well trained, and their moves were thoroughly choreographed, because they were perfectly synchronised across the barrier that separated them. The audience gave them rapt attention, and loudly gasped and cheered whenever a particularly impressive move was made.

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From combat to the kitchen: one of the buildings at the Museum Balanga (where Karen works) was given over to displays of produce and food preparation, featuring local ingredients and favourite foods of the Dayaks – from the forests, the rivers and the home gardens.

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All was presented in elaborate displays which reminded us – although the actual ingredients were rather different – of displays and competitions at the Royal Easter Show in Sydney. Clipboard-wielding judges roamed around the hall, taking notes and asking questions of the chefs and ‘food stylists’ (all of whom were female).

We didn’t stay till the end of judging, so we don’t know the result, but I rather hope that the food-filled longboat above won first prize for its creativity.

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Also a bit reminiscent of an agricultural show in Australia was the wood-chopping competition (maneweng). But the axemen had to use traditional handmade axes, which slowed them down considerably.

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Chopping through the log is only the first part, after which another member of the team has to split the cut logs neatly, while a third member trims and stacks them into a pile to dry. All very interesting and practical, but it’s not really one of the great spectator sports…

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But the spectators were there in droves (whatever ‘droves’ are) later that day down by the Kahayan River. For a couple of kilometres, on both sides of the river, it was standing room only.

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We had the best vantage point, being guests (in fact the only guests!) on a luxury river cruiser (the Rahai’i Pangun). At first the river was quiet, just its usual muddy self, with the occasional klotok (canoe) passing by.

The fellow at the front of the klotok in the photo above is Putu, our friend and river guide. The Kahayan River bridge in the background is the only crossing for several hours travel upstream or downstream, and locals are very proud of it. The bridge, opened in 2002 by then-President Megawati Soekarnoputri, seems to feature in just about every tourism photograph of Palangkaraya.

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And then, from under the bridge, they started to appear: Dragon Boats! The boats (actually known as jukung hias, or ‘ornamental boats’) are in competition too, with prizes for the best decorated boat, and for the boat with the best traditional costume, music and dance performances on board.

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One by one they arrived and joined the procession on the river, each boat with its own complement of costumed crew.

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As the dragon boats passed by, other vessels would lean over for a better look.

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It was quite a spectacle when they all assembled!

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On board each of the boats, dancers and musicians strutted, posed and danced to entertain the onlookers.

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They seemed to be enjoying the occasion as much as we were. Note the Dayak motifs in the leg tattoos above, the bark vests, wild boar tusks and Hornbill casques worn by the male warriors, and the enormously long feathers of the Great Argus pheasant. (And yes, it’s an endangered species).

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Some of the warriors looked quite fearsome. This fellow above made an excellent figurehead for his boat. Note the mandau (bush knife) clasped between his teeth, more (temporary) tattoos, and the Hornbill feathers in his headdress.

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Some of the costumes were splendid enough for Mardi Gras. This headdress has feathers of both the Great Argus pheasant (the feathers with the many ‘eyes’)  and the Hornbill (the white ones with the black band)

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After the excitement of the dragon boats, our own boat chugged up river. We anchored for the night, and slept at an isolated stretch of the river, with the (mostly tranquil but sometimes weird) sounds of the forest all around, and prepared to spend the next couple of days with a Japanese film crew, looking for orangutans. But that’s another story…

More photos from the Isen Mulang Festival can be viewed on my website.

Ramayana Ballet

When we were in Jogjakarta back in July, we had the pleasure of (again) attending a performance of the Ramayana Ballet. It was held in the grounds of the 9th Century Hindu temple at Prambanan, 17km east of Jogja along the road to Solo.

With the towering temples in the background, it was a wonderful, and wonderfully appropriate, venue for the performance of this mythic saga. Here are a few highlights.

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The Ramayana is, in every sense, an epic. The ‘ballet’ – which perhaps more of an opera, with equal proportions of music, dance and theatre – just includes some of the best-loved and key scenes of the massive story.

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There’s pageantry, strong characters, gamelan orchestra music, martial arts and acrobatics, romance and drama. No wonder that this Hindu epic remains the most popular and well-known folk story in Muslim Java.

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We are introduced to the main protagonists: Rama, prince of Ayodhya, unfairly forced to live in exile in the forest.

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Sita, his devoted wife, and herself a princess. She joins him in exile.

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Rama’s faithful younger brother, Laksmana, who also follows Rama into the forest. The two of them are (of course) brave warriors, and rather handy shots with a bow and arrow.

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And of course there are is a variety of nasty adversaries for the heroes to battle, ranging all the way along the scale of evil and strength. Chief amongst the foes is the demon Rawana, King of Langka. You only need to look at him to know that he’s a nasty piece of work. And when he speaks, he roars, growls and bellows.

He falls for Sita, and sets out to win her by fair means or foul. No, actually only by foul means.

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Rawana sends a beautiful and uncanny golden deer into the forest to entice Sita. She is enchanted by it, and she sends Rama and Laksmana off to try to catch it for her. They leave her in safety, protected inside a magical protective circle. Rawana tries to capture her, but he can’t get inside the circle.

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Sneaky trickster that he is, Rawana returns disguised as an elderly mendicant. Kind-hearted Sita takes pity on him, and leaves the protection of the circle – and is of course immediately captured and spirited away to Langka by Rawana.

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Rama enlists the help of the monkey army, led by the white monkey Hanuman. He’s brave and clever strategist, and ultimately his assistance proves to be decisive…

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En route to his kingdom of Langka, Rawana encounters, battles and defeats the bird-man Sampati. Before he dies, he reveals to Rama (or was it Hanuman?) that Sita has been spirited away to Langka. And so the scene is set for confrontation and battle.

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Down in Langka, the women of the royal court perform an elegant dance for the newly arrived Sita.

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With Sita now a prisoner in Langka, Rawana tries all his best tactics to win her affection. Being a violent ugly brutish boorish nasty-tempered thug, he fails. (And in any case, she is already happily married to Rama, the seventh incarnation of the god Vishnu!)

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Hanuman comes in disguise to the court of Langka, and reveals himself to Sita, proving his identity by showing her Rama’s ring. She pleads to Hanuman for Rama to come and rescue her.

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Hanuman’s monkey army loosens up in preparation for battle. They build a floating bridge so that Rama and the monkey army can get across to the island of Langka.

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Never give flaming torches to monkeys. It’s sure to end in disaster.

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Hanuman returns to the court of Langka, and proceeds to set the place ablaze.

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Rama and Laksmana join in the battle, and proceed to defeat Rawana’s generals one by one.

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Rama and Rawana do battle in the inevitable climax. Guess who wins?

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In victory, Rama is overcome by nasty jealousy, and questions Sita’s chastity while she was in Langka. How he could imagine that she could succumb to Rawana’s advances is beyond me. She agrees to undergo an ordeal by fire to prove herself to the undeserving Rama.

Of course, she comes out of the test unscathed and smelling like roses (though maybe a little smoky). Rama is restored to his rightful position as King of Ayodhya, Good has triumphed over Evil, and order is restored to the universe.

More photos from the Ramayana Ballet can be viewed on my website.

Tiwah Tewang Rangas

The Dayak Tiwah ceremony that we attended back in last November was one of the most astonishing and powerful things that we have experienced in Kalimantan. So when we heard that another, much larger Tiwah Massal was to be held in the nearby Katingan River village of Tewang Rangas, we were determined to get there. Fortunately our dear and very knowledgeable Dayak friend Lelie was able to accompany us, and we were able to stay at the family home of Pak Damelson, who is one of Karen’s workmates at the Museum Balanga in Palangkaraya.

The Tiwah is a secondary funeral, sometimes held many years after death, which aims to help the soul of the deceased on its journey through the afterlife to ‘the Prosperous Village’ i.e. Heaven. ‘Good’ spirits, and the spirits of the ancestors, are invited down to the village to help in this task, and also to help protect the village from other, malign spirits that might be around.

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The Tiwah ceremony is a big, complex and expensive affair, and it is increasingly common for a mass Tiwah to be held for a number of the recently (or not-so-recently) deceased. The Tiwah at Tewang Rangas village was large indeed, and was for some 57 people who had died between the years of 1945 and 2013. The government of the local district (the Kabupaten of Katingan) helped to fund the event, which involved ceremonies over a period of about six weeks. We attended for the main days, when the big ceremonies are held, a large number of animal sacrifices are made, and the remains of the deceased are reinterred in specially built wooden crypts (known as sandung, or pambak).

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In the central square of the village, a number of kayu ulin (Ironwood) posts are erected, each with a carved and painted representation of one of the departed. A large circle of people move in a slow anti-clockwise dance around these sapundu, raising their arms and inviting the spirits, with every sideways step, to descend.

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In the Dayak Ngaju Kaharingan religion, there are no priests as such, but the ceremonial proceedings are led and presided over by one of more basir – specialists in the complex and precise details of correct ritual procedure. The basir must have the gift of being able to communicate directly with the spirit world, and be adept in the ancient Sangiang language, which is the language of the Kaharingan spirit world, and is used for recitation of lengthy prayers.

At Tewang Rangas there were no less than seven basir (known locally along the Katingan River as ‘pisur’’). Chief amongst these was Babak (above), who comes from the nearby village of Tewang Rangkang, and was in fact the basir at the Tiwah we attended there. He was very busy throughout the Tiwah.

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Three bukung characters were also busy throughout the days we were there. The role of these masked and costumed figures is to protect the village and participants in the ceremonies from any ‘malevolent’ spirits who might try to attend. They wander around more or less continuously clacking together poles of split bamboo, to scare them off. They also manage to terrorise small children around the village. Apparently the identity of the individuals inside the bukung costumes is a secret, and they are not even allowed to return home to sleep at night in case their human identities are revealed.

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Over the two main days of the Tiwah, a large number of buffalo, cattle, pigs and chickens were sacrificed. The pigs (on the second morning alone there were some 17 slaughtered) are despatched to the afterlife very quickly and relatively humanely, with a single carefully aimed blow of the mandau (the short sword/bush knife universally worn by Dayak men) to the heart. In just a few seconds, it is over.

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For the buffalo and cattle, the process is neither quick nor painless. Each beast is tethered to one of the sapundu, via a very strong rope and yoke of rattan cane. Selected family members have the ‘honour’ of taking turns to spear the animal (always on its right side). When the poor creature can no longer stand, it is then quickly finished off with a large knife. This last step is performed by a Muslim villager in proper halal manner, so that the meat can subsequently be shared with the Muslim members of the community. Ever practical and communal.

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For the Kaharingan participants, the blood of sacrificed animals is considered to be pure and cleansing. It is collected and used in other offerings and in subsequent rituals. A drop is placed on the chest, neck, chin and forehead of participants. Mothers dip their infants’ feet in blood to give them strength and good fortune for years to come.

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On the day before we arrived, the bones of the deceased had been removed from the graves where they had laid since burial. These were cleaned, wrapped in fine cloth and placed into coffins. These were all laid out in state on a large covered platform, where they stayed for two days until all the dances, prayers, sacrifices and offerings had been completed. One or more family members maintained a vigil beside each of them, day and night.

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For one important ritual, one of the pisur sits in the doorway of the main ceremonial building, and begins a long prayer in the Sangiang language. At regular intervals he throws rice from a bowl placed in front of him. This invites and encourages the good spirits to come to the Tiwah. He seems oblivious to all around him, and you have to be careful to avoid getting showered with rice as you enter or exit the building.

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As darkness comes, the bukung look even more otherworldly. Rice wine (baram) and beer having been freely consumed for some hours, the action on the street can get a bit ‘messy’. Nothing aggressive, in fact everyone was very good-humoured indeed – just a number of intoxicated people…

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Next day, after all the preparations and sacrifices have been completed, rattan mats are spread in a large shaded pavilion, and a huge array of offerings and ceremonial objects are laid out. Babak and another basir conduct the prayers, and each of the offerings is bathed in smoke, touched by the mandau of the basir, and raised up into the air three times.

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After the completion of the prayers, there is a long procession of family members carrying the coffins about 500 metres to the location of the newly constructed sandung crypts.

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Each of the coffins is lined up outside the appropriate sandung, each covered with a batik cloth. Only the bones of blood relatives can be placed in the family sandung, as it is considered possible that anyone else (including spouses) could later turn out to have actually been evil spirits which had taken human form.

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A gong orchestra is playing, there is much more baram  and beer consumed, and there are a range of strong emotions amongst the substantial crowd. There are people looking contemplative, there is hilarity, there is mourning, yahooing and singing. Family photographs are being taken everywhere – as well as photos with the four bules (foreign visitors) who were in the village.

And one by one, each of the coffins is passed through a little doorway into the sandung, and placed in its final resting place, ending a journey which for some of the deceased had taken 70 years since they passed away.

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The woman above appeared to be hysterical, and I was told that the spirit of one of the deceased had entered and taken possession of her. After flailing around for a bit, she grabbed both of my hands while I said some inane soothing things to her. She did actually calm down, and proceeded to thank me profusely, before collapsing exhausted. The (blurry) woman on the left of the photo was concerned that the spirit might have transferred to me.

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The friendliness and hospitality of the people of Tewang Rangas was amazing. We were welcomed and encouraged to witness – or participate in – all of the important parts of the ceremonies. We were invited into people’s homes and given several meals (which, not surprisingly, featured lots of buffalo meat, beef and pork!) They were as curious about us as we about them, and we literally lost count of the number of times we posed for photographs.

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More photos from the Tewang Rangas Tiwah can be viewed on my website.

Dayak wedding ceremony

We’ve been to a fair number of wedding receptions over the past year in Kalimantan. Actually, Karen counts 11 that she has attended – Dayak, Banjar, Javanese (she’s a couple ahead of me…) – and we’ve been invited to even more. Interestingly, in no case have we met the Happy Couple before showing up at their wedding.

In a reversal of usual practice in Australia, the wedding reception is open to almost anyone who has some kind of connection to the wedding families (one wedding we attended had around 2000 guests), but the actual ceremony is usually a relatively private affair, attended only by family and close friends.

So we were delighted when our friend Lelie asked us to accompany her and her mother to the traditional Dayak wedding of two old friends of hers friends in Palangkaraya one recent evening. Lelie went to high school with Mensie (Mensie Martha Lovianie) and Alben (Briptu Alben Olandi Lambung). Although held in the capital city of the province, it was conducted as if it was held in a village, and as if the groom Alben  was coming from another village.

So, first the warriors of the village assemble and greet each other.

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While awaiting the groom’s arrival, there’s time to make some wardrobe adjustments. Note the hornbill skulls and feathers in the headdresses.

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There’s time also to limber up and practice a few dance moves with an attentive and proud teacher.

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Soon everyone is ready. The gong orchestra is playing, and everyone looks down the road for the groom.

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Then the groom arrives, flanked by his parents and an entourage of family members. But entry through the gate to the village is blocked (by some magic but flimsy-looking strings with flowers suspended from them) and, more convincingly, by a fierce-looking warrior in full war regalia, armed, poised and ready to fight.

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This is the beginning of the Lawang Sakepeng ceremony. A male visitor to the village must prove his worthiness by fighting and defeating a local warrior at the gate. Only then will he be welcomed in – assuming that he is still alive and standing up. Nowadays it is all ritualised; the arrivee can nominate someone to fight on his behalf (presumably a better pugilist), and the fighting is a stylised dance, with no actual contact between the two ‘combatants’.

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They circle around on either side of the entrance gate, gradually working in closer to each other, and to the magical strings that separate them. The music from the gong orchestra gets louder and faster, and the onlookers start calling out encouragement and cheering any impressive moves.

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Then they engage in the hand-to-hand battle (without actually touching each other!), in the course of which the strings are torn down, the two fighters swap sides and the visitor, now proven to be a good fighter (or at least to have one on his staff as his ‘best man’) is admitted and welcomed to the village.

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A dance is performed to welcome and honour the visitor and his family. Having made it through the initial challenge, they are now treated with great courtesy and respect.

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The groom is ushered in through all the wedding guests, to an inner room. He’s looking relieved – but his challenges aren’t over yet. There are  no less than 16 specific requirements that have to met before the wedding can occur. (This being 2015, all the proceedings are monitored on a video camera and screened in the courtyard outside for the guests to view.)

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First up, once settled down inside, the groom’s and bride’s families exchange formal polite greetings and a number of gifts. The groom’s family give gifts of cash, a selendang, a gong, land (on which to build a house), and other things…

Then, down to business. The bride’s father asks: “Well, why have you come here?” And the groom (perhaps a little sheepishly) replies that he’s come to take a bride.

And so begins the process known as Pengantin Bayangan. Attendants come outside a locate an unmarried girl, seemingly at random, from amongst the guests and bring her inside. “Is this the one?” the groom is asked. He replies that no, she’s not the one. She’s not the right height, or the nose is wrong, or some such discrepancy. He apologises to her for embarrassing her in front of so many people, and gives her a gift of money. And the (no doubt relieved) girl is led back outside, and another is brought in for the same examination. This whole process was repeated three times, and caused much hilarity. We wished that we could have understood all of the exchanges going on (in Dayak Ngaju language, not Bahasa Indonesia) at this point.

Meanwhile, dancers helped the groom look for his bride-to-be, and entertained the small gathering of guests outside.

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After a few errors, the ‘right’ girl is presented to the groom, who confirms that she is indeed Ms Right, and there are exchanges of vows and much celebration. No-one could tell us what would have happened if he chose the wrong fiancé, or if he rejected the right one – or if she rejected him at this point. They just looked horrified, and said that that simply doesn’t happen! It mustn’t actually have been too difficult for him to make the right selection, as his fiancé was wearing a matching outfit to his.

Both wedding costumes feature the motif of the batang garing (the Tree of Life), a central symbol for the Dayak Ngaju, complete with the four branches, spears and balanga (ceramic jar) at the base. (More about the batang garing at another time…)

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More celebratory dancing, and then the warriors, reassured that they would not be called upon to fight, retired for the evening. (By this time the little warrior had already disrobed and disappeared. It might have been past his bedtime).

The bride is now introduced to all of the members of the groom’s family – a process known as Pakaja Manantu.

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The next part of the ceremony was really interesting, and VERY different (and I have no photos…) Both families are active members of the Kristen (Protestant) Church. So, when the traditional ceremonies were over, a minister in conventional church attire presided over prayers, a sermon, and a number of hymns that we all sang from the hymn-sheets that were handed out. We sang Di Hatiku, ya Yesus (“In my heart, O Jesus”), Tiap langkahku (“My every step”), and Keluarga hidup indah (“Family life is beautiful”), amongst others.

The contrast between the two halves of the wedding ceremony was striking. But it was explained to us that the two parts are of equal importance: “The Lawang Sakepang ceremony is to show pride in our budaya and adat [culture and traditional customs]; the second part is our agama [religion]”. It’s a neat way to reconcile the two contrasting halves, but the distinction between adat and agama is not always so easily made – for example in the Tiwah funeral ceremonies. (But much more about that at another time…)

So then it was time for the obligatory series of group photographic portraits, a delicious buffet dinner – and then everyone went home. Sudah makan, pulang.

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Chicken and veggies

One of the many nice things about working of the Agricultural Project of the Yayasan Usaha Mulia (hereinafter just ‘YUM Agro’) is that I get to meet the project participants, and to spend time making photographs in the seven villages in which YUM works. (More about the project here).

The photographic work is a pleasure for me of course. But it’s also useful for YUM to document and report on their progress, for educational materials and to promote their activities. Lately I’ve been photographing the ‘home garden’ and ‘small animal husbandry’ (chicken) projects.

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It’s now musim kemarau (the dry season). The rivers are way down, and in many locations there is simply no water available for irrigation, so many of the vegetable gardens are dormant until the rains arrive in November or December. But some other places have permanent (or semi-permanent) water supply, and so gardening is able to continue.

In Marang village, Ibu Nursiah is able to keep her crops of corn, beans, eggplant, chilli, tomatoes thriving due to water from a nearby bore. Her bigger problem is soil quality, as the soils in this region consist of mostly sand or peat – both infertile. To grow vegetables requires a big effort to build the soil up with compost, worms, bokashi, manure, and other sources of organic material.

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Ibu Yani in Habaring Hurung village, like all 300 of the families that now have gardens established with YUM support and advice, grows eight different kinds of vegetables. The raised beds are enclosed within a mesh fence, to keep chickens and other ‘pests’  out. When I visited she was harvesting spring onions and pare belut (snake gourd). When I commented on how good the fresh spring onions looked, she insisted that I take a bunch home with me. They were as tasty as they looked.

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Ibu Rosali is Ibu Yani’s neighbour in Habaring Hurung. She has just picked some bayam – a green leafy vegetable that is common here. Bayam is usually translated as ‘spinach’, but it’s not closely related (though both are in the Amaranthaceae family). Like (English) spinach, it’s a good source of iron in the diet.

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Ibu Rosali has twin daughters, seen here posing with their friend in front of the family plot of rubber trees. Their friend is wearing a blouse with the almost-ubiquitous Hello Kitty design on it. Cute pink saccharine-sweet things (clothing, bags, thongs, pillows, keyrings, toys, stickers, notebooks, cups and plates,…) are highly prized here, and Hello Kitty’s dumb (literally – she’s mouthless!) visage appears on just about everything. According to Wikipedia, the Hello Kitty industry is currently worth around US$7 billion per year. Go figure! But I digress…

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In Banturung village, Mama Putri’s daughter appears to be looking very excitedly at a freshly picked eggplant, but the truth is that she was watching some other children playing nearby. Indonesian eggplants are usually that long shape, looking somewhat like a purple cucumber.

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Mama Putri’s other children (though at least one might have belonged to a neighbour’s family) followed me around everywhere as I checked out the garden and took photos. Like (almost) all children here, they wanted to be photographed too.

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The home vegetable garden program is well established in this district, and YUM is now encouraging the cultivation of fruit trees to further improve and supplement family diets. Here, Mbak Joko keeps a proud and watchful eye on her newly planted manggis (mangosteen) tree.

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Recently the YUM Agro project has moved into the promotion of ‘small animal husbandry’ (free-range chickens and fish farming) in order to boost the dietary protein intake of families in the region. The aim is to increase the number of family meals which contain meat (chicken) from the current average of 12 per month to 30. Ibu Nursiah is already a successful gardener in Marang village, but she now also has her hands full with chickens.

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For the home gardens, experience has shown that they are much more successful when women have responsibility for them. But men are much more likely to be involved in the rearing of chickens. Pak Mispan lives in Habaring Hurung village, which is one of the new villages established a couple of decades ago to house transmigrasi settlers – in this case Javanese people who have moved to the far less crowded (and less fertile) Kalimantan.

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Mama Ema is also a successful gardener and small-scale chicken farmer in Marang village. Like many women, she applies a paste of rice flour (and sometimes including ground medicinal root, bark or leaves) to her face to screen her skin from the darkening effect of the sun, and to prevent skin problems like acne. In Java, apparently women only apply it at nighttime for skincare purposes.

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It is expected that families will have the production capacity to also sell around five chickens per month. This will provide valuable supplementation to the families’ very modest incomes. Mama Wendi (from Marang village) appears to have already chosen next month’s chickens for sale.

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Two years ago Afandi, the boy in the photo above, was 1.5kg and 16cm below the healthy minimums for his age. Since his mother Ibu Nurhayati joined the YUM home garden program, his growth has improved substantially, though he is still under-sized for his age. The family has now joined the YUM ayam kampung (free-range chicken) program, and it is hoped that the extra protein in his diet will further assist his growth.

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Bapak Pendi – Marang village

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Ibu Tania from Banturung village has one of those smiles that you can’t resist smiling back at. The chickens – although not actually smiling themselves – certainly appear to be happy in her care.

Durian Season

The dry season has begun here, and the smoke has started to thicken from the countless fires across the island of Borneo (especially our part of it…!). Soon it’ll be mask-wearing time again. The smoke is likely to worsen from now until the wet season starts some time around November – though the forecasts for a doozy El Niño event suggest that this year’s rains may be delayed into 2016. Everyone looks forward to the arrival of the rain.

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And the wet season is also keenly anticipated because it is … Durian Season! This fabulous odorous fruit is available here from December through to February. Regarded here as raja buah (the ‘king of fruits’), the segments of this 1-3kg fruit segments have custard-like flesh around the seeds (which are also edible). It’s delicious, and quite unlike any other fruit that we’ve tasted.

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It also smells a bit – well, a lot actually – even before the fruit is opened, and we often see signs at hotels and public transportation advising that possession of durian is prohibited. We like the smell (in moderation), though some people consider it repulsive. Having spent a couple of hours travelling a car with the back section stacked up with fresh durian fruit, we can confirm that the scent can be a little overpowering.

There is an Indonesian saying: Durian jatuh, sarong naik (“The durian falls and the sarong rises”), referring to the supposed aphrodisiacal qualities of the fruit, but we can’t directly confirm this to be true.

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There are a number of different species of durian, at least nine of which are edible, and a large number of cultivars. They are all members of the Durio genus. The trees grow large, up to 25-50 metres depending on the species. They all have thick hard skins (to survive falling from the trees when ripe), which are adorned with hard sharp spikes. In fact the word duri means ‘spike’ or ‘thorn’ in Indonesian (and Malay).

Durian from the Katingan River region to the north of Kasongan, about an hour to the west of where we live, are prized for their flavour, and are priced accordingly.

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The village of Tewang Rangkang, which we have now visited several times with our friend Lelie, is right in the heart of the Katingan durian-growing region. There are numbers of the big trees in plots on the outskirts of the village, each plot belonging to a local family. In each one there is a simple wood-and-tin shack/shelter (pondok). Throughout the fruit season, family members take turns to sleep overnight in the pondoks, to guard against thieves making off with the valuable fruit.

The pondoks may be simple constructions, but they always have a strong roof. A heavy durian falling from 40 meters onto your head could be fatal… (even worse than a coconut!)

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Durian trees flower in September – October, and the fruit are collected as they fall from the trees around three months later. The flowers of most Durian species are pollinated by bats.

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The ripe fruit fall to the ground with a bit of a whoosh and then a big thump when they land, making it easy to locate each new incoming Durian missile. While we were visiting, everyone made a game of racing to be first to get to the newly descended fruit.

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With Lelie and her sister Susi we dropped in to visit at a neighbouring pondok. Ibu was preparing a meal of forest mushrooms, which she kindly shared with us. In her batik blouse, bathtowel cummerbund and leopard-skin tights, she displays a fashion sensibility of refreshing individuality. The mushrooms were delicious.

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Attached to the outside of the pondok was a web with perhaps the biggest spider I have seen. I didn’t get close enough to measure it, but I estimate it to have been easily 20cm across. Those long spidery legs looked strong enough to pick up durian…

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Back at Lelie’s family pondok, a barbecue was under way. Fish caught in the Katingan River (some fresh, some dried and salted), local free range chicken (ayam kampung), and rice and veggies from the family’s ladang gardens. I think that the only purchased ingredient was salt.

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Tante (Lelie’s aunt) likes a good joke and a bit of teasing, and so she made an elaborate show of not wanting to share the barbecued food with anyone. Fortunately she wasn’t serious…

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And so we tucked in. The sambal was mostly garlic, tiny onions and chili, crushed on the flat hardwood mortar (cobek) in the picture above. Karen enquired about the wooden cobek, which had been made by Uncle Itiu. He slipped away after lunch and came back with a gift for Karen – a ‘spare’ cobek that he had at home…

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After lunch, Lelie, Karen and Enjel found a shady spot to relax – but it was NOT under a Durian tree.

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And Enjel borrowed her mum’s fan to keep cool – or to play with.

As the day went on, the stockpile of Durian fruit grew larger and larger. And that’s how we came to be travelling in a car loaded up with fuming Durian when we returned home that evening.

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Mahakam Lakes

Here’s a followup to the previous post about the Mahakam River in East Kalimantan, but this time focussing on just one part – the wonderful Mahakam Lakes.

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The Mahakam Lakes region is a complex of wetlands including some 32 lakes, three of which (Jempang, Semayang and Melintang) are large – each more than 100 sq km in size. All up the wetlands cover over 8,000 sq km, but much of this only gets inundated during the wet season. There are nine major villages and a population of around 15,000 people – Kutai, Dayak Benuaq, Banjar (who have moved up from Nagara in South Kalimantan), and other communities. The landscape looks and feels a lot like the Lake Sentarum region in West Kalimantan, (which we visited in April).

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We were there late in the wet season, when the water levels are still high, so most of the villages can only be accessed by longboat. On the smooth waters with a small outboard motor whirring away behind you, it’s an extremely pleasant way to travel, and there are always interesting sights along the way.

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In most of the villages, like Jantur pictured above, the houses and roads are built entirely on wooden platforms standing on wooden stilts.

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In Muara Muntai (above), the arrival of a motorbike is preceded by a clattering sound as the tyres rattle the boards underneath.

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Life ‘on the boards’ goes on as it would on any Indonesian streets. People promenade, carry loads to and fro, sit and watch the world go by, and kids ride their bikes and fly their kites. We thought we had time to walk the length of Jantur village, but it is longer than we at first realised, and we made very slow progress as we had to stop, exchange pleasantries and explain ourselves to everyone that we encountered along the way.

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One problem with living amongst all that lovely timber is that fires are common, and often devastating in impact. (We have seen this before at Flamboyan in our ‘home town’ of Palangkaraya). The fire in the village of Tanjung Isuy (above) happened a month before our arrival, and destroyed many of the buildings and jetties fronting the lake. They somehow managed to contain it before the whole village was burnt.

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Nowadays, living in longhouses (rumah panjang, betang in Central Kalimantan or lamin in East Kalimantan) is uncommon – though we saw many longhouses, including new ones, in West Kalimantan. This one above is fairly new, so it is built more for convenience than for protection. The older style of rumah betang are elevated four or five metres up, with retractable access steps, so that the occupants are safe from predatory animals and raids from enemy tribes.
Inside there is (as always) a long open communal area, and doorways into the private quarters of each of the families. This one is about a ’12 door’ longhouse – meaning that 12 families share the building.

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The floor on the inside of this longhouse consists of strips of split bamboo. Like all Indonesian houses, you leave your shoes or sandals outside, and it was quite painful to walk around inside with our tender western feet. Thankfully there are mats here and there…

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Pak Jayo and his wife Bu Panis live in dusun Panaat Bura, on the outskirts of Tanjung Isuy. Their home is surrounded by dozens (maybe hundreds) of wooden figures that he has carved. There are gardens containing (amongst many other herbs, fruit and vegetables) the Doyo plant, whose fibrous leaves are used to make the ulap doyo cloth which is unique to the Dayak Benuaq people of this area.

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They warmly welcomed us and showed us around the house and garden. They make a range of handcraft goods for sale to visitors, though their Visitors Book showed the most recent guests were more than a month previously. I bought a bikini ha necklace strung with boar’s teeth and a kind of wood that will make me invisible to my enemies. You never know when that might come in handy.

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In Tanjung Isuy we arranged (i.e. paid for) a traditional dance performance one night. It was a mostly disappointing and perfunctory performance, because many of the dancers had been called to a special service at the local church, and those who did show up were perhaps not the most skilled of dancers. One dance was however very interesting. It told the story of a young girl who became very ill after being visited by malign spirits (above). Her mother despaired and moaned, and a ritual healer (a balian or perhaps a basir) was summoned to exorcise the spirits that had put the bad spell on her. Happily, his chanting and dancing worked like a charm (which in fact it was), and there was a short and joyous finale.

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The new (2013) longhouse at Mancong village is an impressive two-storey affair, and it functions as a cultural centre rather than as a residential building. It sports a large number of carved wooden patung belongtang out front. These are normally built as the place to tether buffalo and cattle to be sacrificed during the tiwah funeral ceremonies – but these ones were more likely built solely for ornamentation. Either way they were impressive. Note that all of the figures are standing on stylised ceramic jars – these are the balanga after which the Palangkaraya Museum (where Karen is working) is named.

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A traditional dance performance was under way inside the longhouse, and these children were waiting outside for their turn to perform. Nice cultural juxtaposition: the girl was texting friends on her handphone while she waited.

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Not surprisingly, the wetlands are home to an abundance of wildlife. Lots of fish, and fishing is the main livelihood of people in the villages. There were macaque monkeys in the trees, and water monitors in the river. We saw (but DIDN’T manage to photograph), the widespread but endangered Irrawaddy Dolphin (Orcaella brevirostris [L], Pesut [I]). But the most visible wildlife are the thousands of birds. Terns, herons, egrets, eagles, babblers, bulbuls, flycatchers, swifts and swiftlets, kingfishers, drongos…

The bird above is a Blue-throated Bee-eater (Merops viridis [L], Kirik-kirik Biru [I]). Yes, it eats bees (and other flying stinging things), catching them in flight and carefully squeezing out the venom before eating. For some reason it (reportedly) ignores insects which are not in flight.

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Stork-billed Kingfisher (Pelargopsis capensis [L], Pekaka emas [I]) This bird is listed as ‘uncommon but widespread’ (being found from India to Indonesia). It lives in forested areas near tropical rivers and lakes, and so its biggest threat is habitat loss.

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A pair of Lesser Adjutants (Leptoptilos javanicus [L], Bangau Tontong [I]) in Peregik village. These are big storks, more than a metre tall, and called adjutants because of their ‘military gait’ and habit of standing at attention for long periods. They are found in isolated communities from India to Indonesia, and a wild population does exist on the Mahakam.

These two, and a number of others that we saw along the river in the same village, are captive birds. We were told that they are kept to scare other birds away from the fish that are laid out to dry in the sun, but we were also told that they are kept just as pets, so we’re not sure of the truth…

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Purple Heron (Ardea purpurea manilensis [L], Cangak Merah [I]) in Melintang village. Like the Lesser Adjutants of Peregik village, this is a captive bird, though wild populations do also exist in the area.

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Another captive, this time a Brahminy Kite (Haliastur indus [L], Elang Bondol [I]) seen in Muara Muntai village. He looks healthy enough – but surely she (or he) can’t be happy to be restrained like that?

Bird trivia: the Brahminy Kite is the mascot of Jakarta city, and is regarded as sacred (and a manifestation of Singalang burung no less) by the Dayak Iban of West Kalimantan and Sarawak.

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Finally, and almost inevitably, we were invited to a wedding reception (we think that makes eight now). This one was in Muara Muntai village. The bride, groom, and close family members were all resplendent in their shiny green and gold outfits. There was a very polished band playing well-known Indonesian pop songs, and lots of dancing. One interesting thing was that, apart from the groom’s one dance pictured above, none of the male guests danced. There were however two guys dressed in red and gold who came with the band, and they did dance performances throughout the reception, sort of like male go-go dancers.

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