The Dayak: Indigenous to Borneo, Not from Anywhere Else

The Dayak people are known for performing dances in the open air, set against a backdrop of flowing water, symbolizing a life in harmony with and dependent on nature. They don't speak of a "golden life"; instead, they refer to the "water of life"—this is the Dayak philosophy. Doc. Anak Dayak.

What's even more captivating is the human and cultural aspects involved.

Origins and use of the term "Dayak"

By incorporating the Dayak's human and cultural dimensions into discussions about Borneo’s tourism, we enrich our understanding of the island beyond its natural attractions. The unique cultural heritage of the Dayak provides a deeper, more nuanced appreciation of Borneo, inviting visitors to engage with both its natural beauty and its vibrant human stories.

In the context of "Tourist Attractions in Borneo," it seems incomplete to focus solely on natural wonders, the allure of Borneo's rainforests, historical sites, or its rich flora and fauna, without addressing its human inhabitants, collectively known as the Dayak.

The Dayak people have no origins outside their land. They are not from Yunnan, nor from any other part of the world. 

The Dayak are the original stewards and heirs of Borneo, the world’s third-largest island, covering an area of 743,330 square kilometers.

Three authors have claimed that the Dayak come from Yunnan, but proving this is dubious. We can pose the following questions to them:

1. Where is the archaeological evidence for this claim?
2. Where are the Chinese settlements or enclaves that indicate the initial landing and continued presence?
3. How did migrants from Yunnan reach the island, which, during the influence of Hindu-India in the 5th century CE, was known as "Varuna-dvipa"?

If questions 1-4 cannot be convincingly answered and proven academically, then it remains a mere legend or myth. Characteristics of Chinese immigrants include enclaves, monuments, and artifacts. For example: Singkawang, Sanggau, Pemangkat, Monterado, Budok, and Rara (Bengkayang) all feature distinctive Chinese place names or characteristics, such as those influenced by the Hakka dialect, seen in Bengkayang, Monterado, and Sanggau. If these features are absent, it’s just a tale!

Singkawang, for instance, is famous for its vibrant Cap Go Meh celebrations. Pemangkat boasts architecture and monuments reflecting cultural diversity. Monterado in Bengkayang and Budok are additional examples of areas that showcase the unique cultural and historical aspects of Chinese immigrants.

It is essential to recognize that each community has its unique characteristics. Some areas may show Hakka or other Chinese dialect influences, while others may have different historical richness.

Even if not all regions display the described characteristics, it doesn’t mean the stories or histories are untrue. The cultural and historical diversity of Chinese immigrants in Indonesia varies by location, and each community’s story remains valuable.

If it’s history, it must be able to answer: Who was the first Chinese migrant to set foot on Borneo? In what year did these Yunnanese immigrants arrive on Borneo? Where did they land? What was the event? Where is the site now?

Pose these questions to them. They will likely struggle to answer, especially to provide proof. If the four essential historical aspects cannot be scientifically verified based on historical evidence, they remain mere folklore, legend, or bedtime stories!

Carbon Dating: Dayak Existed 40,000 years ago

Scientific carbon dating (C-5) reveals that the Dayak have been present on Borneo for at least 40,000 years.

Blust’s research on prehistory indicates that Borneo was inhabited before deglaciation by people who would later be identified as "Dayak."

There is no doubt that the Niah Caves provide evidence of human habitation in Borneo 40,000 years ago. The Niah Caves stand as robust evidence from both scientific (carbon dating) and historiographical perspectives that the original inhabitants of Borneo were not from anywhere else (Masri, 2022).

The illustration below shows the Niah Caves, a historical locus proving that the ancestors of the Dayak people were the original inhabitants of Borneo. Today, the Iban ethnic group inhabits the Niah Caves.

Niah Caves, a historical locus proving that the ancestors of the Dayak people were the original inhabitants of Borneo. Photo credit: Author.

When did the Dayak first come to global attention as an ethnic group?

The first labeling of "Dajak" occurred in 1757 when J.A. Hogendorf, a Banjarmasin controller, referred to the indigenous people of Borneo collectively.

This term corresponds with the Dutch word "binnenland," meaning indigenous people of a place since ancient times, in contrast to migrants.

Thus, the indigenous people of Borneo were called binnenlanders, referring to those living in the interior rather than the coast, rustic people, or the original inhabitants of Borneo since ancient times.

This early labeling of the Dayak represents an initial attempt to classify the ethnic groups on the third-largest island in the world, after Greenland and New Guinea (Papua).

The Dayak are native to Borneo, not from Yunnan or any other part of the world. If three authors claim the Dayak originated from Yunnan, it’s questionable: Where are the Chinese enclaves? Who were the first Chinese migrants to set foot on Borneo? What year did these Yunnanese immigrants arrive on Borneo? We can continue with other labeling of the Dayak. David Jenkins and Guy Sacerdoty in the Far Eastern Economic Review (1978) described the Dayak as "the legendary wild men of Borneo."

Meanwhile, Jan Ave and Victor King (1985) described the indigenous people of Borneo as "the people of the weaving forest." This description reflects the past era, which might feel outdated given that today’s Dayak people are literate and skilled in reading and writing.

Labeling: from curse to blessing

Today, the forests of Borneo provide life and livelihood, contributing significantly to the world, including Ave and King’s homeland. 

Carl Bock, a Norwegian naturalist and explorer, labeled the Dayak as "headhunters of Borneo" (1881).

In some parts of his book, Bock’s labeling may be the first significant classification of Dayak people in history.

The book by Bock, based on Western prejudice and viewpoints, marked the beginning of the Dayak’s global image.

Today, we can label modern Dayak as "the people of the island created by God with a smile, beautiful in its time, driven inland when rivers and coasts became cultural and economic centers during the kingdom era, and during plantation and mining times became wealthy thanks to the label, specifically I refer to 'askripsi' as: land, rustic people, people of the interior, binnenlanders; and various minor historical labels that have now become blessings."

Had the Dayak not settled inland in the past, how would they have inherited such abundant land, including customary land? At least, a Dayak family in the villages possesses 2 hectares of land!

History can indeed change course. What was once a curse has become a blessing. What was once contemptible is now a source of pride. Being people of the interior, rustic, has given the indigenous Borneans expansive land—customary land—before the independence of Indonesia. What was once a disparaging label now should be approached with respect.

The sovereignty of the people

The global Dayak population, with around 600 sub-groups (not just 405 according to earlier researchers), numbers no less than 8 million.

Read 3 Oaths of Patih Jaga Pati, Raden Cendaga Alexander Wilyo, S. STP, M. Si.

During the New Order era, the central government’s Transmigration Program was enforced. The Dayak had no power to reject it back then, unlike today when they can demonstrate their dissent.

As a program, Transmigration benefited only 10% of the population. Imagine that! Facilities were provided for migrants, and land was certified. Meanwhile, indigenous people were not given similar treatment.

Furthermore, the Transmigration Program marginalized the Dayak. For example, in East Kalimantan, the majority of the population is non-Dayak. This has had a significant impact on politics, economy, society, and various aspects of life.

Thus, the Dayak, in terms of population, must be the majority in their ancestral land, which has been preserved for thousands of years. Family planning programs have further diminished the Dayak ethnicity. In contrast, in Bogor, near Jakarta, a couple often has more than three children.

Tracing the history of Kalimantan through the ages is fascinating. Kalimantan, the world’s third-largest island, has a rich and complex history reflected in the various names it has been called.

An intriguing early historical reference is Poerbatjaraka’s notes on Tanjungpura. However, the history of the island extends far beyond that.

Over time, Kalimantan has been a center of civilization, trade, and exploration.

According to the Sumpah Palapa, part of the Carita Parahyangan manuscript containing Prabu Hayam Wuruk’s pledge, there is a reference to Kalimantan: "... Tanjungpura as well." This indicates that Tanjungpura played an important geopolitical role at that time.

Varuna-dvipa in ancient times attracted explorers, traders, and colonizers from around the world. 

Its natural wealth, such as spices and forest products, made it an appealing target for European powers in their colonial expansion. Various countries, including the Netherlands, Britain, and the Brunei Sultanate, were involved in the competition to control Kalimantan’s territories and resources.

Variations in Kalimantan’s name

The dynamics of Kalimantan are also reflected in the variations of its names. Names like Borneo, used today, stem from historical and geographical terms used by European colonizers and sailors.

Previous names, including Kalimantan and Tanjungpura, carry deeper meanings, reflecting the island’s rich cultural and historical heritage.

Over time, Kalimantan has continued to transform. Population growth, urbanization, and environmental changes have significantly shaped the island’s appearance.

Kalimantan, also known as Borneo, is a region with a rich and complex history that has seen dramatic changes from prehistoric times to the present day. Its vast and diverse landscape has shaped the development of human societies over millennia.

One of the most influential figures in understanding Borneo’s early history is historian and scholar William Blust. His research provides critical insights into the island's past, particularly concerning early human settlements, the role of topography, and the impact of iron ore on civilization. 

Blust's work delves into the migration patterns of the first inhabitants and how the island's landscape influenced these movements. He also examines the significance of iron ore, which played a pivotal role in the rise of early societies in Borneo. Although archaeological evidence suggests that ironworking began around 200-500 BCE, Blust’s linguistic studies indicate that knowledge of iron was present much earlier. This suggests that while the technology itself may have developed later, the understanding of iron and its uses was much more ancient.

Blust’s research doesn't stop at technology. He integrates linguistic analysis to shed light on how changes in language reflect broader cultural and social developments. By studying loanwords and language patterns, he uncovers how early Bornean societies interacted with their environment and each other, offering a more nuanced view of their intellectual and cultural heritage.

In recent times, the modern industries of mining and palm oil plantations have drastically affected Borneo's environment and the lives of its local communities. These activities have led to significant deforestation and environmental degradation, disrupting traditional lifestyles and threatening biodiversity. However, there is a growing movement toward sustainability and cultural preservation. Efforts are being made to mitigate the negative impacts of industrial activities, promote sustainable practices, and protect the island's rich cultural heritage.

The history of iron use extends beyond Borneo, with similar patterns observed in Taiwan. Despite archaeological evidence showing ironworking beginning around 200-500 BCE in Taiwan as well, linguistic evidence suggests that knowledge of iron could have been present much earlier. This discrepancy highlights the complex relationship between technological advancements and the historical record.

Kalimantan’s journey through history, from its ancient beginnings to the contemporary era, is a testament to its enduring significance. Through the lens of research by scholars like Blust and the ongoing efforts to balance industrial progress with environmental and cultural conservation, we gain a deeper appreciation for the island’s past and its future.

Archaeological evidence surrounding the early use of iron in Borneo, particularly around Santubong in the Sarawak River delta from the 10th to the 13th centuries, raises intriguing questions. While earlier colonial accounts suggested these sites were merely local resource extraction points, Christie (1988) challenges this view, proposing instead that these practices were linked to the indigenous Dayak populations.

A significant issue remains the scarcity of archaeological data from the early iron production periods in Borneo. However, linguistic data provides a compelling picture, connecting the technological innovations of pre-iron processing in southwestern Borneo with specific linguistic communities from the 2nd or 3rd century BCE.

Together, history and linguistics weave a narrative of how knowledge of iron evolved into ironworking expertise on Borneo, a legacy that should not be overlooked.

A fascinating book offers a glimpse into the Hindu-Indian colonial history of Varunadvipa, the ancient name for Borneo before it was known as Borneo by Europeans. The term Varunadvipa, meaning “Island of Varuna,” reflects the island's historical significance and its association with a revered water deity, amidst a network of rivers.

Home to over 8 million Dayak people, Borneo's history is rich with Hindu-Indian influence. Evidence of this influence is notably present in Muara Kaman, East Kalimantan, with remnants dating back to the late 4th or early 5th century CE.

One intriguing aspect of Borneo's history is the Hindu colonization that impacted the region from ancient times. Varunadvipa, or “Island of Varuna,” illustrates the strong Hindu cultural influence on the island. Ancient inscriptions reveal this name's use, highlighting the significance of Hindu identity in Borneo’s history.

The earliest evidence of Hindu colonies in Borneo is found in inscriptions from around 400 CE. These inscriptions provide valuable insights into the social, political, and religious practices of Hindu communities in Borneo at that time. For instance, one inscription references King Mula-varman, the son of Asva-varman and grandson of King Kundunga, who performed numerous Hindu sacrifices. These inscriptions not only underscore the importance of Hinduism in Borneo’s past but also shed light on the political and administrative organization of the region.

An inscription reads:

"From the illustrious Sri-narendra Kundunga, the renowned Svavarmma, the founder of the lineage like Suman, and the revered progenitor of thirty-three notable ancestors endowed with purification and strength. This is the Yupa of the sacred sacrifice performed by the eminent Brahmins."

Hinduism’s influence extended beyond religion, shaping Brunei’s culture and identity as well. For example, the title “Seri Bhagwan,” meaning “Supreme God,” used by Brunei’s Sultan, reflects Hindu influence in political and social structures. Hindu art and architecture, evident in ancient temples and reliefs, further illustrate the deep cultural impact of Hinduism on Brunei’s past.

Although Hinduism is no longer the predominant religion in Brunei, its legacy persists in various aspects of daily life. Place names, certain traditions, and even some religious practices continue to bear the mark of Hindu heritage, showcasing the lasting impact of this ancient religion.

The Hindu colonization of Borneo, or Varunadvipa, represents a crucial yet often overlooked chapter in Brunei’s history. Archaeological evidence and ancient inscriptions reveal the significant role of Hinduism in shaping Brunei’s cultural and historical landscape. Despite Hinduism no longer being the majority religion, its influence remains palpable.

This book highlights the importance of recognizing and understanding the contributions of Indian culture and scholarship to global history. In the context of Hindu colonization in Borneo, it exemplifies how Indian culture and Hindu religion have significantly shaped the history and identity of a region. A detailed discussion of Varunadvipa, the name for Borneo before European influence, can be found on page 298 of this book.

Understanding this complex history helps us appreciate the rich cultural and religious diversity of the world’s largest island and uncovers often-forgotten aspects of its past.

Book Details:

ISBN: 9789383142347, 9383142340

Page count: 420

Format: Paperback

Publisher: Ramakrishna Math, Hyderabad

Language: English

High-culture politics and identity

Carbon dating results, stone inscriptions, and Yupa inscriptions provide historical evidence supporting the general claim made in this narrative. On the other hand, the assertion that Dayak individuals leaving the island are no longer considered Dayak highlights a "cultural politics" nuance aimed at shaping public opinion about the Dayak’s origins, suggesting they are not indigenous to Borneo.

It is crucial to recognize that the history and ethnic identity can be interpreted in various ways, reflecting different perspectives. The tendency to emphasize cultural continuity as a component of ethnic identity is a common theme in historical and anthropological studies.

As highlighted in the book "Patih Jaga Pati: Simbol Kerajaan Ulu Aik Dan Dayak Ada Padanya," the concept of ethnic identity is multifaceted, encompassing history, culture, language, and social experience. Debates over ethnic origins and identity often reflect the complex relationships between human groups across regions.

Most historians, scholars, academics, researchers, and writers now concur with the narrative's central claim: the Dayak are not migrants but indigenous to Borneo.

Beware of framing and Post-Truth narratives

As a closing statement: Be cautious of framing or claims such as "Dayak are from Yunnan."

Over time, misleading statements like these—despite lacking scientific proof (e.g., specific figures, exact migration origins, dates, landing sites, or events)—can become post-truth. This may lead to assertions like, “You Dayak are not indigenous; you’re migrants, just like us!”

Do we want this? 

We must ensure history prevails! Therefore, Dayak voices need to emerge from within!

(Masri Sareb Putra, M.A. — based on library research, document studies, and two weeks of in-depth reading and analysis at the National Library, Jalan Medan Merdeka, Jakarta.)