Pesona Bukit Kelam

Bukit kelam merupakan satu destinasi wisata terkenal di Kabupaten Sintang.

Suku Bangsa Dayak Uud (Uut) Danum

Suku bangsa Dayak Uud (Uut) Danum merupakan subsuku penduduk asli pulau Kalimantan.

The Phenomenon of Kempunan Lessons

The Dayak worldview, the indigenous people of Borneo/Kalimantan Island, can be likened to the worldview of the ancient Greeks before the coming of philosophers which was greatly mythological in its nature..

Asal Usul Cihie (Sihiai)

Menelusuri asal Cihie sebagai subsuku Dayak Uud (Uut) Danum.

Kosanak Kolop Doro' Bohuang

Kisah mengenai pelajaran dan nasihat hidup.

New Life, New Adventure

Pernikahan Sutimbang dan Santi.

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The Phenomenon of “Kempunan”: Lessons in Life from Food and Drinks


Br. Paulus Gabriel Rambang Ngawan, OP

INTRODUCTION

The Dayak worldview, the indigenous people of Borneo/Kalimantan Island, can be likened to the worldview of the ancient Greeks before the coming of philosophers which was greatly mythological in its nature. As the ancient Greeks believed in the gods and goddesses who lived in Mount Olyimpus so it is with the Dayaks who believe in the existence of supernatural beings. As the ancient Greeks believed so much in the truth found in myths, so do with the Dayaks. However, since philosophy was able to take a strong grip in the curious souls of the early Greek thinkers, the Greeks most probably had set aside all the mythological aspects of their society.

And for the Dayaks, on the other hand, myths and traditions are still well preserved because of the consciousness of the cosmic balance, the harmony between the world that we live in and the world where supernatural beings are. But the dividing line between these two worlds is almost tenuous. For the Dayaks, the world that we live in is also a home for the supernatural beings. That is why the ancient Dayaks were animists because they believed that different spirits lived in rocks, trees, rivers, etc. These spirits, both good and evil, always intervene in the lives of the Dayaks. The Dayaks must never provoke the wrath of these spirits by their misconducts. The good and the bad things that happen in the lives of the Dayaks are consciously or unconsciously dependent on the interventions of these spirits. Thus, the idea of cosmic balance is in the every mind of the Dayaks and it has become a social structure for them.

KEMPUNAN: CULTURAL UNDERSTANDING OF MISFORTUNE 

To be particular, let us take an example how the Dayak people strive to sustain this idea of “cosmic balance.” There is one belief that may have become a social structure of all the sub-ethnics of the Dayaks. This belief is kempunan (this word may not be similarly outspoken by all the ethnics of the Dayaks but these ethnics of the Dayaks may share the same idea of this so-called kempunan). Kempunan is loosely translated as the bad luck that happens to somebody due to the food or drinks that he or she consciously or unconsciously ignores to taste. The Dayaks believe the kempunan that a person experiences is accordingly caused by the unwanted intervention of bad spirits. Let us give an instance to make the matter better grasped. One time, a person plans to go hunting in the nearby forest.  Before hunting, he asks for a cup of coffee to be served to him. While the coffee is being prepared, immediately he leaves for hunting before even tasting the coffee. And when he is already in the forest hunting a deer, suddenly a snake bites him. For the Dayaks, this incident is believed to be kempunan because this particular person fails to taste the requested coffee. There are many other instances of kempunan like being lost in the jungle, falling from a tree, or even worse.

DEMYTHOLOGIZATION: COGNIZING THE PHENOMENON OF KEMPUNAN

Our philosophical mind might ask: has there been a scientific proof to this phenomenon called kempunan or is there a direct correlation between the food or the drinks that one consumes and the misfortune that he experiences? We, who claim to belong to generation of science, will automatically say, “No. This is impossible!” I, as a modern Dayak, can also say that the effect of this phenomenon called kempunan might exist and might not. Going further, we can just say that the kempunan that happens to people are mere coincidence. But let us see the ethical value behind this phenomenon called kempunan, setting aside the dilemma whether this thing really exists or not.  First, we are reminded that food and drinks, how simple they may be, are always essential to human life. It speaks also of the preservation of food so that no food may be wasted. Second, we are reminded that to where ever we may go, we must always take care of our welfare especially to a place when we are exposed to danger.

In the Dayak communities, hospitality to the guests is very important. The visiting guests are usually served with drinks or even meal. And if a guest however has already taken his meal, it is good that the guest only eats a little to avoid kempunan. This practice is called posek, to counter the kempunan. Posek is also valid if we only touch the containers of the food or drinks then place the hand to our lips. So, the third moral lesson that we can get from the practice of kempunan is the attitude of high respect towards the host who has prepared food and drinks for us.

CONCLUSION

This phenomenon called kempunan has been a kind of social structure among the Dayak communities and has also become a living system in the minds of the Dayaks. The fear that misfortune will fall upon the people if they violate the traditional practice of kempunan then replicates this social structure. This belief towards kempunan is also embraced by the non-Dayaks who live among Dayak societies as a manifestation of their sincere respect towards the Dayak traditional belief. We are all then reminded to always be wise in assessing every single part that exists in our culture.  Then, the more I am convinced that there is no perfect culture but every culture is sacred. (rmbng)



Key term:

Social structure          

·         set of rules and resources that individual actors draw upon in the practices that reproduce social systems. This social structure can take its concrete forms in traditions, institutions, moral codes, established way of doing things.

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Summer Evaluation 2013

Br. Paulus Gabriel Rambang Ngawan, OP

This summer has a unique and worth telling story that adds a chapter in the book of my life. Each event that I celebrated was a moment of grace where divine interventions could really be seen and felt. Event upon event was a total revelation of God’s love to the one who is called to be His humble servant. And to concretize my fresh memory of this summer, allow me to unfold the story. Here the story goes.
               
Summer Vacation: Going Back to My Humble Beginnings

This summer vacation was my second home-coming since my stay here in the Philippines. When the time for vacation is getting closer, my heart is always pounding hard because of the joy of going back home again. What is so special at home?

Every chance of going home is always a venue for me to refresh my memory of my humble beginnings, as a person, as a committed Dominican Friar. It was a great privilege for me that I was allowed to extend my vacation for two weeks. What might be the reasons of this extension? The first one is due to the travel that takes me three days and two nights to arrive home. What a long and tiring trip. But it was nothing compared to the intense feeling of being one again with my big family. The second reason is that on June 11, our parents would celebrate their Silver Wedding Anniversary and also coupled with the 24th birthday of my elder brother. So, I spent my vacation from May 9 to June 14 in Indonesia. What an extensive vacation, indeed!

On May 9, the plane that flew us landed on the ground of my beloved country, Indonesia. What a pleasant arrival especially when home is just few miles away. Of course, I had my itinerary. Br. Bayu and I had planned to visit our Dominican community at Surabaya to encounter the brothers in formation and the parishioners. We met people who are really caring for the formation of Servants of God like us. Their inputs and enthusiastic words were no less worth reflecting on. I was also able to meet my Vincentian and Diocesan brothers who are still undergoing their formation in Malang. After our five-day stay in Surabaya, I continued my unfinished trip to Pontianak, a city of my birth.

In Pontianak, I had a special mission. On May 24, we would be celebrating three main events. First, on that day, the presence of the Dominicans in Indonesia would reach its seventh year of ministering the people of God in Indonesia. Seven, the age of reason. Second, we would be celebrating together with Fr. Edmund C. Nantes, OP who was grateful of having been a faithful religious and in this case a Dominican for forty years. And the third one was a thanksgiving celebration for two brothers of ours, Brs. Mingdry, OP and Bayu, OP who professed solemnly as Dominican religious. I was assigned to handle the choir for the Mass on May 24. And on the most awaited day of our joy itself, I could really see the constant supports of the people for the mission and growth of the Order in Indonesia, particularly in Pontianak. A day after the celebration, I joined the Lay Dominican in their regular ministry of visiting the detainees in the town jail.

My mission in Pontianak was completed. Now, it was time for me to travel to my last stop, home. As what was aforementioned, the trip home from Pontianak took me two days to reach Serawai. Yes, Serawai is my home. I arrived home on May 26 afternoon. Warm welcome to me as I met again my loved ones, my parents, my siblings, my relatives and my old friends. The joy of meeting the people whom you were growing up together with was beyond description. Homesickness was gone. There was only joy, like the joy of a prodigal son coming home, warmly welcomed by his gentle father who had been waiting for him ever since and the festive party soon to be prepared for the home come. There was genuine joy reflected on every smiling face.

It is usual for me if I spend my vacation in Serawai to be actively engaged in Church activities. The Sisters from the Congregation of the Daughters of Charity and the Vincentian Fathers are entrusted to handle the mission in Serawai parish. One Sister approached me for a favor to assist the dormitory girls during the choir practice in preparation for the Confirmation Mass held in our parish and several stations of the parish. I could not say no, but gladly lend my help. I was also asked by our parish priest to preside in the Liturgy of the Word in line with the closing of the Marian month. I felt that I always belong to the local Church.

Several days later, some Vincentian brothers, including my younger brother, Br. Trio, C.M., came to Serawai to spend their semesteral break as well. Another source of joy overwhelmed me. But, there was something that bothered me most; my elder brother, Sutimbang Ngawan, could not come home on the day of the Silver Wedding Anniversary of our parents because he was still preparing himself for the thesis defense that would take place several days to come. It was understandable for me because his decision sacrifice of not going home at this momentous time was for the sake of his future, for the happiness of his family as well. So, I could tolerate this finally!

Lots of family members from my parents’ sides came to flock in our small and simple abode. But this turned to be another source of a great joy. I happily entertained my small and cute cousins. Grander joy came when we celebrated the Silver Wedding Anniversary of our parents on June 11. We started the great event with a Mass held in the parish church at 6 o’clock in the evening. In the Mass, I could see the sincere and genuine love between our parents and the expressions of love that we showed to them. I thanked the Lord for giving us such wonderful parents. May their chain of love always link unbreakably together and be the source of inspiration to other people. After the celebration of the Holy Mass, we had a reception at our house. Many people came and joined in the joyful celebration of our family.

Going back home is always a reminder for me how I started my life as a person. To see my very self from my humble beginnings is always a good point of reflection on how I must always go on for better. I could feel my burning courage, seeing my childhood dream has come true, inhaling the sweet scent of home like no other place, and dreaming again with my old yet new dreams. Everything seemed to be so real and indeed amazing. Yes, HOME, Heart Of My Everything. Here is also HOME.  (rmbg)

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Asal-usul Cihie dan Bahasanya

Medio Mei 2013 saya bertukar email dengan Pascal Couderc. Pada kesempatan itu saya menanyakan beberapa informasi yang dia ketahui mengenai Dayak Uud Danum di Kalbar.

Pascal merupakan seorang Antropolog yang melakukan kajian mengenai Dayak Uud Danum di Kalimantan Barat. Satu artikelnya tentang Dayak Uud Danum berjudul Preliminary Notes on the Ot Danum of the Melawi (1988).

Singkatnya pada satu emailnya saya menanyakan mengenai kelompok besar Uud Danum di Kalimantan Barat karena yang saya ketahui kelompok besar Uud Danum Kalbar hanya Dohoi dan Cihie. Pada dasarnya saya masih meragukan posisi bahasa Cihie ini apakah masuk kedalam bahasa Uud Danum ataukah merupakan bahasa tersendiri. Lagipula belum ditemukan penelitian yang mengkaji posisi bahasa Cihie dalam Uud Danum apakah termasuk dalam dialek yang berbeda atau tidak.

Menanggapi pertanyaan saya Pascal menjelaskan bahwa secara kebahasaan terdapat bahasa Pangin yang bisa disatukan ke dalam kelompok Uud Danum Kalbar. Kemudian Pascal menambahkan beberapa bahasa terdahulu seperti Ponanyoi, Uud Melahui, Tabaoi yang bisa dimasukkan kedalam kelompok besar bahasa Dayak Uud Danum Kalbar, hanya saja bahasa ini hilang karena dikalahkan oleh Dohoi yang merupakan mayoritas dari Uud Danum Kalbar.

Lebih lanjut Pascal menyarankan untuk kritis menafsirkan posisi bahsa Cihie dalam klasifikasi bahasa apakah termasuk cabang North West Barito (Dohoi, Siang, Murung) ataukah cabang South West Barito (Ngaju). Dari segi leksikon bahasa Cihie (Sehiai) memiliki banyak kesamaan dengan Dohoi yang merupakan cabang South West Barito. Akan tetapi, terdapat perbedaan dan juga persamaan dengan bahasa Ngaju seperti kosanak (Ng. sansana), kinan, kosingak, amang, (teseng?), inang, atau pinding (untuk hal ini memang diperlukan lagi penelitian yang lebih khusus pada bahasa Cihie [Sehiai]). Sebagai tambahan literatur dari zaman Belanda (seperti Michielsen, Mallinckrodt) memang mengelompokkan Cehie (Sahiai) dengan Uud Danum (Dohoi). Berikut ini contoh klasifikasi Bahasa Barito menutut Inagaki adopsi dari Hudson.
                                                   
Berkaitan dengan asal-usul Cihie Pascal bercerita mengenai asal-usul Cihie menurut yang dia dengar dari alm. Temanggung Miden dari Jelundung. Menurutnya orang Cihie berasal dari sungai yang bernama sungai Cihie cabang dari sungai Jelundung. Menurut informasi yang saya dengar migrasi orang dan bahasa Cihie bermula dari sungai Cihie pindah ke Kiham Sahavung dari Kiham Sahavung pindah ke Tumbang Bohkam hulu Panekasan kemudian ke Panekasan. Dari Panekasan menyebar ke desa-desa sekitar seperti Rantau Malam, Tavai Aon dan lain-lain.

Ada juga kisah yang menceritakan bahwa Cihie ini berasal dari Kalimantan Tengah (alasan untuk contoh di atas tentang beberapa lema dalam bahasa Cihie yang mirip dengan bahasa Ngaju). Kisah lebih lawas lagi menceritakan bahwa Cihie adalah hasil perkawinan dengan orang dari langit dengan menggunakan “Melang Bulow” (sama dengan “Polahkak Bulow” Uud Danum Dohoi).

Pascal kemudian meminta saya untuk mencari informan yang bisa menceritakan asal-usul Cihie. Kebetulan pada Juni 2013 adik saya Trio Kurniawan yang sedang liburan berkunjung ke Desa Sungai Raya jadi saya memanfaatka momen tersebut untuk mencari tahu siapa orang yang bisa menceritakan asal-usul Cihie beruntung bila mendapatkan kisah dengan versi yang berbeda.

Berikut ini kisah asal-usul Cihie versi informan Albertus Savang yang diwawancarai oleh adik saya Trio Kurniawan.   
"Menurut kisahnya Selebanak Makoh mempunyai seorang adik bernama Sio Bulow. Kisahnya Sio Bulow dengan membawa ayam kemudiann meniti batang Melang yang tumbang hingga ujungnya sampai ke sungai Bohukam di Kalimantan Timur. Di daerah sungai Bohukam itu Sio Bulow kemudian menikah dengan orang Dayak Kenyah dan melahirkan anak. Anak dari Sio Bulow ini kemudian kisahnya memiliki anak yang diberi nama Ratai Nahe Nalang Bucang Natang Lovuk Setang. Menurut kisahnya dari Ratai Nahe Nalang Bucang Natang Lovuk Setang itulah lahir kota Sintang, kemudian melahirkan Raden Savang yang bergelar Penembah Arok Lovuk Setang. Raden Savang memperanakkan Nahta Tohtang Dada (yang berbesankan orang dari sungai Melawi tepatnya di Cepuri). Kemudian ke Lobuhan dari Lobuhan memperanakkan Hatingan, Hatingan memperanakkan Tehcik Pahtik yang bergelar Raden Olang Laut. Tehcik Pahtik memperanakkan Toun, Kamis, Tahiw, Nyaik, Bondung. Tehcik mempunyai tiga isteri 1. Rivung, 2. Benang, 3. Tipung.  
Kemudian silsilah dari Racung. Temenggung Kuen melahirkan Temenggung Silik, Temenggung Silik melahirkan Tandung, Temenggung Tandung melahirkan Temenggung Tajak, Temenggung Tajak melahirkan Ritik, Atang, Tecak, Racung. Kemudian Atang melahirkan Tilok. Ritik merupakan nenek dari ibu pewawancara.Menurut Savang bahasa Cihie masuk melalui keturunan ini dan berasal dari Selebanak Makoh dan adiknya Sio Bulow yang bersuamikan orang dari sungai Bohukam."
Demikianlah kisah asal-usul Cihie yang kami (saya dan Trio) dapatkan dari seorang informan yang bernama Savang dari desa Sungai Raya. Tidak menutup kemungkinan bisa didapatkan kisah yang berbeda dari informan lain. Dengan segala kekurangan semoga kisah asal-usul Cihie ini bisa berguna untuk pembaca yang budiman. (stmbg)

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