Life of The Dayak

This tribe is holding fast to honor ancestors, loyal friend, honest and tolerant. Their oneness of nature around is the result of belief in the magical world.

Anyone can not deny the ability of the human mind is very powerful Dayak. This is the result of human intimacy Dayak with itself and its environment and processed with the behavior of real action: defending the dignity of humanity and the natural surroundings with silent and symbolic way.

One of the traditional chief of inland Dayak Ethnic tells how he got the science of magic, so he has a number of advantages not possessed by other human beings. One of the important messages and so deep is what is usually heard by spiritualists in Java that is the ethos of the so-called mesu mind, - of Fiber Wedatama. That means relying on inner strength and not rely on the grandeur of the world. That FELLOW HUMAN NEVER SEEN THE VALUE OF THE PROPERTY THAT HE HAVE, BUT FROM WHAT HE HAS TO DO THE HUMAN AND NATURAL SURROUNDING.

"In an age increasingly dilapidated as it is today, should not only pursue the world. Look at all the great men who died, not known for luxury vehicles he owned, the house that he had, but because the work he had made during his life, "he said.

One man believed to be indigenous Dayak is considered taboo to cut down trees around the area, causing various terms of customary or sacred forests known since the time of their ancestors. Unfortunately, there are still many elements that blindly logging only for personal use without thinking of consequences arising from such actions.

Not a bit of forest area claimed the local Dayak community as indigenous forests, areas used as illegal logging. Again unfortunately, the local Dayak community to bite the fingers against the loggers who have actually done abstinence customs and deserved punishment, both positive and customary law. They can not do much to see it. In addition to being a good audience they are more silent, due to limited knowledge. While officials are supposed to be protective for precisely the bandwagon loot the result of illegal logging. And all this time, if the Dayak people must do the logging to clear land or raw materials used to make the house, before doing a traditional ceremony with a variety of offerings.

That's why when there is severe damage to forests in Borneo, Dayak people are very restless and relentless protest. One of the protest took the form of a joint statement rejected the destruction of forests. For example the protest launched by Forum Kampung Punan Dayak Hulu Kelay comprising Suluy Kampung Long, Long Lamcin, Lamjan Long, Long complained, Long Duhung, and Kampung Long Beliu Berau District. They provide a statement:

That: forests, water, river, tree fruit, honey trees, medicinal plants, game, rattan, gold and other natural resources is a place to live and the source of our life and we must guard it to ensure that natural resources, will

continue to exist and is available as a mandate for our predecessors and our lives now and lives of our future generations in the future, we hereby convey our statement to all parties:

1. Rejecting the mining of natural resources, especially gold mining using machine tools and substances that are harmful, except in traditional (tray) as taught by our old man is hereditary.

2. Not accept any form of large estates, which are widely open forests and natural resources as a place to spend our livelihood and life.

3. Reject all forms of illegal logging activities carried out by anyone and in any form.

4. Reject all forms of hunting protected animals that are protected both customary law and protected by positive law, except that no stars hunting protected for the needs of our life is limited

5. Requested on all parties to recognize and respect the rights of the indigenous communities in the management and utilization of natural resources

6. Ask all the people living upriver village kampong-kelay, to jointly maintain and retain all the sources of our life.

This statement is a serious message from among the Dayak community that had been despised, humiliated, in dumb-dumb's and is considered a "tribal" or "primitive." If we understand the Dayak culture, then the resurrection not to be silent about this environmental damage can be drawn that dragon who lives in the depths of the river has surfaced and slammed waves a giant tail.

In the repertoire of Dayak culture, people must believe in the concept of life or death: "RENGAN Tingang NYANAK JATA" (child hornbills, the sons of the dragon), which is symbolized by the hornbills and the dragon (guns) around the island of Borneo, not human aggressive. But if diagresi many times in various forms, they will take the fight "Isen MULANG" which means "not coming home if you do not win". Physically read the "gusto" (cries of war) or "Lawung bahandang" (red headband) and the "bowl of red".

Dayak action is only performed when they reached the limit of patience, if they keep the earth and destroyed, if the "oath of cut cane" and similar ceremonies are performed and continuously violated. Though true, including the Dayak people quiet and talkative man with sign language, eye contact and observation as well as look at the word by the presence of a strong tradition of incantation among their communities. Charm is the only word and action, belief in the meaning of the word.

Human Dayak highest known substance that creates the world and everything in it. It was implied in the customs, myths about the universe and human events that show the connections between humans and other creatures and the natural surrounding environment. Confidence in the highest substance or God is written in their belief in the existence of the inner world (inner world) who has magical powers that control the universe. Various names such inner knowledge among Dayak people: Parang-maya, Pipit Berunai, tumbak Gahan, Awoh, Kiwang, Kibang, Pakihang, Panikam Heart, and Petak Malai, and Pantak.

In mythology, Dayak people familiar with the four levels of the gods as natural forces are high. They are:

(1) Nek PANITAH. Nek Panitah is the supreme deity. He lives with his wife named Nek Duniang. Children's Nek Panitah by Ne 'Duniang named Baruakng boil. Panitah = command.

(2) JUBATA. Jubata spirits are good. A lot of them. Every river, mountain, forest, hills have jubata. Most important is the hill bawakng jubata. What 'Manto Ari is the king of the hill bawakng.

(3) Kamang. Kamang is the ancestral spirits of the Dayak people. He was dressed in a loincloth and a red kerchief and white played together (tangkulas). It's also clothing from head-hunters when they came back with results. Kamang clever look, smell and blood food. This is evident from the ceremonies. Blood for Kamang and yellow rice for jubata. Kamang Kamang tariu and 7 siblings. Kamang tariu is is Kamang Nyado and Kamang Lejak. While Kamang 7 siblings are Bujakng Nyangko (the oldest) lives on the Mount samabue, Bujakng Pabaras, Saikng Sampit, Sasak Barinas, Gagar Reed, Reed Wilt 'and Kamang Youngest (of Santulangan). Bujakng Kamang Nyangko is good. While others are sometimes good and sometimes bad. Saikng Sampit, Sasak Barinas, Gagar Tubes and Tubes Withered 'is Kamang are often not happy at the time and cause illness and death. Kamang Tariu with 7 brothers is the patron of the hunters.

(4) Antu. Number of enthusiasm (ghost) lot. In a sense, they are more or less the soul of the dead. Antu always cause disease in humans, animals and plants. Antu smallpox cause disease in humans. Antu apat cause rice diseases and enthusiasm led to many rats handing over the fields to eat rice.

Belief in supernatural beings fourth level is what gave birth to the principles of their lives, namely:

(1) PAMA. Pama means force that brings profits. Pama only owned by large and well-hunters were successful. They have Pama because they have a relationship considered above, with jubata. If people who have died Pama, Pama kepantak move that ultimately placed dipadagi. Pama word itself comes from Sanskrit language = example, means the picture. Pantak is a picture of someone who has Pama at the time of her life.

(2) LIFE. Dayak people know there are 7 people. Namely:

LIFE. Only humans and animals have life. Lives lost time of death.

SUMANGAT. Not only humans have sumangat, but also animals, plants and objects. It can be seen from the offering of prayers that always end with a call back sumangat humans, rice, pork, chicken, rice, gold, silver and all belong to the house. Sumangat easily out of place. If surprised, after a dangerous act which was accompanied by fear, after bathing the child (hazard sumangat missing children along with water). After delivery were also held ceremonies Nyaru 'sumangat. A simple way to call back sumangat: kurrr .... A 'sumangat. Dream caused by sumangat, therefore sumangat running. If we call someone's name, sumangatnya definitely come with us and we will meet with the spirit of that person in a dream. Sumangat place in the body. Sumangat returned in the body by shamans baliatn through the left ear. After the man died, sumangatnya not be pidara, but went to subayatn. Sumangat of the people who made pantak go where pantak and joined Kamang.

AYU. Beautiful place is behind the body. If you go ayu, ayu dipermulaan returned back (ka 'pungka' balikakng), below the neck. Ayu protect humans from behind. Diseases caused by loss / departure of ayu is much worse than the disease disebebkan by sumangat departure. It said "beautiful prison" or rongko '(ill ayu). After people die, ayu be pidara and remain with the agency. There is a close relationship between the ghost ayu. Ayu also called ghost.

Measures of. In the prayer is always said to be "measures of self-nang panyakng satingi '" means measures of our own high as long. The first measures of pointing to one part of the human body, starting from the top of the head through the brain to the spinal cord. The disease can be caused by a lack of measures of.

Bohol. Bohol is anatomically the belly line from the breastbone to the center or a more specific place under a pulsed sternum. Less Bohol or Bohol is not straight is the sala of the causes of disease. " minus measures of nang Manyak, Bohol distance shortage recalled" the shaman said cause disease patients. Diseases due to lack of Bohol particularly experienced by young children. From a difficult birth wnaita said to be "grabbed Bohol child" means a baby boy tilted Bohol. Shaman baliatn clever seek missing Bohol.

LEO BANGKULE. Leo Bangkule means the heart, liver, lungs or all of the organs in the human stomach. In prayer, leo bangkule often invited back. Together with leo bangkule always said: life rope or cord or rope danatn dane. For humans, the rope's life means the digestive tract.

NENET SANJADI. Nenet Sanjadi also called the respiratory tract (string sting), the beginning of the string starting from karukok (esophagus).

Dayak human life holds five principles established by custom, namely: PLEASE HELP TO LIVE, LIVE TO MAINTAINING SECURITY AND THE VILLAGE PEOPLE, NOT ALLOWED ON CHEATING, CHEATING, BE HONEST AND FAIR, AND MUST LIVE quarter blood. For these offenders five customary oath, then the penalty will apply customary for men

In summary, Human Dayak sure that there are two scope of nature, the real nature of life and the lives of virtual nature. In the nature of real life is not living creatures, plants, animals and humans. While residing in virtual realms such as: Ibalis, bunyi'an, enthusiasm, sumangat urang dead, and Jubata (God).

Both of these realms can be mutual influence upon one another. Supernatural powers possessed by humans is one example of the result mentioned above. To maintain a balance between the real nature of life and the lives of virtual nature, as well as for managing all aspects of the lives of its citizens, mutual relations among its citizens, the relationship with the natural environment of its citizens, as well as creator / Jubata order to remain compatible and harmonious, the ancestors of the ancestors they have devised in a wise and prudent provisions, the rules must be obeyed and made pengangan life for all citizens and residents of the offspring from generation to generation until now.

Dayak in routine human life can not be separated from their traditional religious practices which were inherited by his ancestors, especially in its interaction with the natural environment. they believe that in an effort to get the fortune, health and safety in this life does not only rely on hard work alone, but also on expectations for an intervention from the "what" they believe.

It can be seen from every ritual player delivered by penyangohotn (priest):

"Unang BUKOTNNYO I-I-MAROMPOKNG MANTABOK CUSTOMARY RULES ANYIAN, IO INURUNAN AMPET I NE 'UNTE' I KAIMANTOTN, NE 'ANCINO I TANYUKNG Bunge, NE' SARUKNG I SAMPURO, NE 'RAPEK I ​​SAMPERO', NE 'SAI I SABAKO' , NE 'RAMOTN I SAA'U, NE' RANYOH I GANTEKNG SIOKNG. ANGKOWOLAH ANGKENYO MAKE OUR CHILDREN PARUCU'E IO-KAMANINGOR TINGOR BYE, BYE BYE PAHIYAK GOEHOTN WE IHANE. "

This rule is not customary and solely the result of engineering, but he is descended from them (the ancestors) who named Nek Unte 'which tingggal in kaimantotn, Nek Bancino (ancestors of the ethnic Chinese) in Tanyukng Bunge, in the hills sampuro Sarukng Nek, Nek Rapek in the river Sapero ', Nek Sabako Sai on the hill', on the hill saba'u Ramotn Nek Nek Ranyoh in Gantekng Siokng. Because of that generation to use it inherited from generation to demand our lives.

In customary contained all the rules, norms and ethics that govern the human correlation to humans, humans with elements of non-human in this life system. Traditional doctrine of (ethics) environment governing the correlation between man and nature is based on the worldview contained in the myth-myth.

Dayak humans understand the universe (cosmos) as a form of coexistence between humans and non-human nature beyond the Jubato (gods) and Awo Pamo (the ancestors) in Subayotn. Forms of life that is a system whose elements consist of elements of human nature and human nature are mutually non-correlated. The system of life itself is a human environment in which humans live in harmony and correlated and balanced with other elements that are not human. Harmonious and balanced relationships in living systems built by humans through religious practices.

Humans as part of the natural elements in nature, for example, air, water, and other substances in itself. Humans are a microcosm (part of the system of the universe (cosmos) and every element in the system that each have values ​​and functions that support each other in a harmonious and balanced.

Nature communicates with humans, among others, by the signs given. In contrast with the natural form of human communication through praxis (action and unconscious) and religious practices. Some examples of forms of human understanding as part of the correlated nature of, for example, death is understood as the event's return and the merging of the human body with the natural world (Taino) and stings or ayu (life) with Subayotn.

When people would leave the world, nature mnusia communicate in the form of signs in the form of sound from a kind of natural creatures called Tirantokng. The sound was like the sound of a large machete compete with wood base occurred at night between 10:00 to 12:00. This sign means that the ghost had been cut up bodies that person to death. People soon learned that in a few days there will be a death in the village or surrounding villages.

When that person will last breath (NGOOH), the night before the sound of boisterous creatures in the jungle night sounds highly irregular. This event can be experienced by those who wait for durian or hunting at night (NERENG). People interpret that nature cheers greet the arrival of humans who will reunite with him. No cleaning habits and menyembahyangi in comunnity life Dayak. Trees and shrubs allowed to grow thick around the cemetery. Community are afraid to clean it because the human spirit that buried it will be angry and hurt.

The bodies were buried without a headstone. The series of events in his life experienced the death of the Dayak community to conclude that it is really PEOPLE HAVE BEEN BACK AND BLEND WITH NATURE BECAUSE HE REALLY COME FROM NATURE. PEOPLE ARE ALREADY MOMO '(DIED THE WORLD) THAT REALLY HAS BACK TO BINUO (PLACE) origin.

In addition to bonding to the other creatures that are not visible, Humans also need to cooperate closely with the animals as fellow beings of God's creation. There is therefore one of the Dayak Dayak tribe Ngaju placing the animals in a special place, among others:

a. Tingang bird is a symbol of fame and glory.

b. Antang bird (eagle) is a symbol of courage, ingenuity and ability to provide good clues bad luck. In the ritual "thereof" or the "menajah antang" to know "Dahiang-Baya ', then the birds Antang used as a mediator.

c. Birds are believed to provide clues for Bakaka fish finders are getting a lot of fish or not. Likewise, a pioneering bird.

d. Bird Kalajajau / Kajajau (Magpie) is considered as the bird belongs to god. Treating birds Kalajajau / Kajajau (Magpie) by arbitrarily be disastrous.

e. Bird Tabalului, Kangkamiak and kulang-skin as a group of owls is believed to be the devil bird.

f. Bird Machine is able to provide information that no longer natural surface river water will overflow or flooding.

g. Tambun (big snake / serpent) symbolizes wisdom, policy tools, and strength.

h. Crocodiles are often seen as natural beings penjelma down (weapon).

i. Angui (Chameleon) believed to be the embodiment of his youngest Ranying Hatala sky.

Although the animals are creatures of God's creation with a lower degree than in humans, but humans must maintain a balance of the population so that the balance of nature is maintained. In the Dayak community life, customs forbid anyone mistreat animals. Conversely customary also forbids people to have relationships with animals or fucked by animals. If that happens then the person is a man cursed.

So little description of the mystical world of Dayak culture. This paper is only as entrance needs to be followed up with a variety of research considering the Dayak tribes spread throughout much of the vast island of Borneo. Spiritual and mystical culture of wealth in our country are extraordinary and should be preserved, protected and developed.