Children of Borneo

During the first three days the child receives its bath in a wooden vessel in the house, but on the fourth day it is taken to the river. Some curious ceremonies attend its first bath in the river. An old man of some standing, who has been successful in his undertakings, is asked to bathe the child. He wades into the river holding the child in his arms. A fowl is killed on the bank, a wing is cut off, and if the child be a boy this wing is stuck upon a spear, and if a girl it is fixed to the slip of wood used to pass between the threads in weaving, and this is fixed on the bank, and the blood allowed to drop into the stream, as an offering to propitiate the spirits supposed to inhabit the waters, and to insure that, at any rate, no accident by water shall happen to the child. The remainder of the fowl is taken back to the house and cooked and eaten.

At some period after the child's birth – it may be within a few weeks or it may be deferred for years – a ceremony is gone through in which the gods and spirits are invoked to grant the child health and wealth and success in all his undertakings. This ceremony is generally postponed for some years if the parents are poor, in order to enable them to save a little to pay for the entertainment of their friends and relations on the occasion. Where the parents are better off, the ceremony is held a few weeks after the birth of the child. Several witch doctors are asked to take part in this performance. A portion of the long open hall of the Dyak house is screened off by large hand-woven Dyak sheets, and within these the mother sits with the child in her arms. The witch doctors walk round and round singing an incantation. Generally there is a leader who sings by himself for a few minutes, then he pauses, and turns round to his followers, and they all sing in chorus. Then the leader sings by himself again, and so on. They all walk round, first turning their feet to the right, and stamping on the floor, then pausing a moment, and turning their feet to the left, still stamping. This ceremony begins in the evening and goes on for several hours. When it is over, food is brought out to the assembled guests, and all partake of the provided feast.

The proceedings differ very much according to the wealth and standing of the parents. Among the poor, it is a very quiet affair – two or three witch doctors attend, and only the near relatives of the child are present. On the other hand, among those who are rich, this ceremony is made the occasion of holding a great feast, and inviting people from all parts to attend. Pigs and fowls are killed for food. Jars of tuak (a spirit obtained from rice) are brought forth for the guests to drink, and all are invited to rejoice with the parents.

The naming of the child is not made the occasion for any ceremonies, and it is not unusual to meet children of seven or eight years old who have not yet received a name. They are known by some pet name, or are called endun (little girl) or igat or anggat (little boy).

Even when a name is given to a child, it is often changed for some reason or other. The Dyaks have a great objection to uttering the name of a dead person, so, if the namesake of a child dies, at once a new name is chosen. Again, if the child be liable to frequent attacks of illness, it is no uncommon thing for the parents to change the name two or three times in the course of a year. The reason for this is that all sickness and death are supposed to be caused by evil spirits, who are put off the scent by this means. When they come to take the child's soul away, they do not hear the old name uttered any more, and so they conclude he no longer exists, and return without him!

Dyak children do not have many toys. Little girls are sometimes seen with rudely-carved wooden dolls, and little boys play with models of boats. The boys are fond of spinning tops, which they make for themselves.

The Dyaks are very fond of children, and treat them very kindly. They rarely if ever punish them. The children have a great deal of liberty, but are not often unruly, disobedient or disrespectful. They are generally very fond of their parents, and when they grow older, do as they are told from a desire to please them.

Dyak children have very soon to make themselves useful. A little boy of ten or eleven accompanies his father to his work and helps him as best he can. A boy is very proud when he has succeeded in making his first dug-out canoe, which he sometimes does at fifteen. I have often, when on a visit to a Dyak village, been asked by some boy to see the first boat he has made, and I have been shown, not a toy boat, but a canoe in which three men could sit comfortably.

The girls like to help their mothers and learn to become useful at an early age, and to do the different kinds of work a woman is expected to do. When a woman is plaiting a mat of split cane, or of reeds, she often gives the short ends, which she has cut off, to her little girl, who sits by her and tries to make a little mat with them. I have often seen little girls of ten and eleven being taught by their mothers how to weave cloth.

It is sad to think of these Dyak children in Borneo living in constant fear of evil spirits, and not knowing anything about God. The missionaries try to teach the little ones, and at each up-country Mission Station there is a small school for Dyak boys. Here they are taught about God, and are cut away from all the superstitious customs which they would constantly see in their Dyak homes. Many of these boys, after being at school for a few years, return to their own people, taking back with them the good lessons they have learnt, and in many cases influencing their friends and relatives for good, and leading some of them to become Christians. A few of these schoolboys are sent on to the larger school at the capital to be taught English. These are the boys who, one hopes, will in after years become teachers and catechists among their own people. There are so few Dyak books that it is necessary that a Dyak teacher should learn English in order to be able to educate himself by reading English books.

CHAPTER V

MANNER OF LIFE – OCCUPATION

The Dyaks are industrious and hard-working, and in the busy times of paddy2 planting they work from early in the morning till dusk, only stopping for a meal at midday. The division of labour between the men and the women is a very reasonable one, and the women do their fair share of work. The men do the timber-felling, wood-cutting, clearing the land, house and boat building, and the heavier work generally. The women help in the lighter part of the farm work, husk and pound the rice they eat, cook, weave, make mats and baskets, fetch the water for their daily use from the well or river, and attend to the children.

With regard to paddy planting on the hills, the work is divided between the men and women in the following manner. The men cut down the jungle where the paddy is to be planted. When the timber and shrubs have been burnt, the men and women plant the grain. The roots and stumps of trees are left in the ground. The men walk in front with a long heavy staff in the right hand of each, and make holes in the ground, about a foot apart. The women walk behind them and throw a few grains of seed in each hole.

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1

Paddy – rice in the husk.

2

Paddy – rice in the husk.