Haven of Selinggar Matahari

Before I proceed with this article, I would like to provide a brief overview of what a Lumbung is. A Lumbung is the final resting place or grave reserved for Ibans of higher status, such as community leaders, warriors, or renowned fighters. Unlike ordinary burials, the deceased is not interred in the ground. Instead, the grave is traditionally elevated or suspended above the earth. As Uchibori (1984) and Sather (2003b) describe: “Finally, there existed in the past an alternative form of ritual practice that was reserved for individuals of exceptional renown. Called ngelumbung (‘entombment’), the corpse of the deceased was not buried in the earth, but instead was placed in a coffin (rarung), which was then set on a raised platform above ground and covered with a roof resembling a wodeen tomb hut (sungkup).  This whole structure was called a lumbung (or ‘tomb’). Fluids were drained from the coffin and, after the fleshy parts of the corpse had decomposed, the bones were removed, clea...

M/S Geisha was built in 1921. Credit:  https://krigsseilerregisteret.no/en/skip/11381 Growing up, I had always been different from my peers in skin tone, in lifestyle, in manners. There were subtle differences in the way I spoke, the way I carried myself, even in the way I observed the world. But nevertheless, I have always associated myself with my Sarawakian identity. That has never been questioned. Throughout this blog, I speak often about Iban culture such as lineage, folklore, Kumang, and the ancestral strength that flows through my mother’s bloodline. But today, I want to touch on my other half: the “white man’s” side. My late father, an expatriate from Carmarthenshire, Wales found his way to Borneo in the early 1990s while serving at Shell Brunei. It was meant to be temporary. A posting. A contract. But sometimes, destiny is hidden in temporary things. During his time in Miri, through a simple house party, he met my mother. He was sitting alone; she approached him. And that ...

  In the previous series, we explored the most recent phase of Iban migration to the Balingian region along the Tau and Bawang Rivers, tracing the movements of their communities and the legacy of leaders like Undau anak Tadong. This second part highlights an earlier migration group led by an Iban warrior named Entinggar anak Sigah, who arrived in the Bawang River area prior to the migration of Undau. Although there is currently no formal record of Entinggar’s migration in the archives of the Sarawak Museum, his story continues to live on through oral tradition. It is my hope that, in time, his journey and leadership will also be formally recognised and documented as part of Sarawak’s historical narrative. Entinggar’s Migration to the Bawang River Entinggar was an Iban headman and warrior originating from Nanga Belaie, Ulu Skrang (present-day Sri Aman). His migration occurred earlier than Undau’s and followed a different route. He left Nanga Ulu Belaie due to prolonged warfare (udu ...

Haven of Selinggar Matahari is no coincidence; it is the moniker I chose for my online persona, since Selinggar Matahari is traditionally regarded as the second runner-up (or third place) in Iban pageantry. I feel this particular goddess truly deserves grace. Her name has always intrigued me, as it literally means "The Radiance of the Sun" , because I have long associated myself with the sun, metaphorically the brightest star, and I aspire for light to illuminate both my life and everything I do. In tarot readings, the Sun card is considered one of the most fortunate signs, symbolizing abundance, happiness, and good fortune. Even though her name is rarely mentioned in Iban folklore and is often noted only as the wife of Sempurai (Bungai Nuing), I feel it is the name that most resonates with nature. I have always been fond of bodies of water, whether rivers or the ocean, and I have always preferred the warmth of the sun, its sunrise and sunset. Hence, Selinggar Matahari carr...

This article documents the most recent phase of Iban migration to the Balingian region, led by the Iban warrior Undau anak Tadong. Accounts of this migration have been recorded by the Sarawak Museum authority and form part of the broader historical narrative of Iban settlement in central Sarawak. Link to the journal: https://fliphtml5.com/nwlxt/oskm/THE_SARAWAK_MUSEUM_JOURNAL_Vol_XLVI/ To situate Undau’s migration within the wider pattern of Iban movements into the Mukah, Balingian, Anap, and Bintulu river systems, it is useful to begin with earlier documented accounts of Iban migration in the region. One such compilation is provided by gnmawar, which brings together historical notes and oral traditions related to early Iban settlements. According to gnmawar, the earliest Iban migration into the Balingian River was led by Penghulu Umpang: https://gnmawar.wordpress.com/jerita-lama/iban-migration-peturun-iban/early-iban-migration-part-3/ “From the upper Krian, Penghulu Umpang, the son of...

Image: Portrait of Samuel Taylor Coleridge (photo by VCG Wilson/Corbis via Getty Images) Power: the ability to control. Authority: the legitimate right to wield that control. Glory: the honor earned through remarkable achievement. I wrote those words on the day I graduated with my bachelor’s degree, a simple caption that, at the time, felt like poetry. Only later did I realize it was prophecy.  Back then, learning philosophy was like butter and bread for me. I remember reading Max Weber on power and authority, and seeing how legitimacy shapes society, while reflecting on how thinkers and writers from classical Greek philosophers exploring kleos  to modern scholars have considered the pursuit of glory. Each concept - Power. Authority. Glory. - has been examined across time, yet for me, they became a personal compass, guiding how I would approach communication. Not for leadership alone do I chase this path, but for the years I have spent stringing words together beginnin...

  In Iban society, a man’s position within the social hierarchy is indicated by his role as Tuai Rumah (longhouse chief), who is respected for his leadership, wisdom, and ability to mediate conflicts. Men who have proven themselves in battles or ngayau (headhunting) expeditions are also highly esteemed, gaining status through bravery and accomplishment. For women, social distinction follows a different path, often linked to spiritual and cultural mastery. Some women’s journeys are guided by the Goddess Kumang, who delivers visions through dreams, marking them as heroines within the weaving tradition. In the Iban community, only women highly skilled in weaving, particularly pua kumbu and Tikai Buah, are recognised as culturally significant. According to Hidayati (2017), Iban women have long taught weaving skills directly to their daughters. Proficiency in weaving is essential, as many cloths are required for traditional and religious ceremonies. Mastering weaving involves a long and...

In my many encounters with Kumang, she appears most often through dreams. Rarely does she manifest in her true divine form adorned in the full Ngepan Iban. Instead, she reveals herself through figures or idols, women whose beauty, discipline and quiet power I admire. These manifestations are subtle, symbolic, and layered, requiring interpretation beyond the surface. Often, I have deciphered her messages through conversations with spiritual practitioners or through cultural and mythological references available online. Scholars and cultural historians note that Kumang does not appear solely when summoned. According to The Borneo Post, both Kumang and her husband Keling may also manifest uninvited in dreams, delivering messages without prior invocation (Edward, 2024). This observation aligns with my own experiences, reinforcing the sacred role of dreams as a medium of divine communication in Iban belief. Because of these encounters, I have developed a profound spiritual affinity with Kum...