The Dayak Ethnic Group Is Not From Anywhere, but Is Indigenous to Borneo: Carbon Dating of the Cave Dwellers of Niah from 40,000 Years Ago
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| The Dayak people aren't from anywhere else; they are the original stewards and heirs of the island of Borneo. They carry weapons wherever they go, a testament to their readiness and agility, much like how modern humans carry gadgets everywhere today. Photo credit: Pagu Kalvin. |
KUCHING - dayaktoday.com: The Dayak people have no origin outside of Borneo. They are not from Yunnan or any other part of the world.
The Dayak are the rightful stewards and heirs of Borneo, the world's third-largest island, spanning 743,330 square kilometers.
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Dayak people are indigenous to Borneo, not elsewhere
Some authors claim the Dayak came from Yunnan, but this is difficult to substantiate. We can pose a few questions to them:
- What artifacts serve as proof?
- Where are the Chinese settlements indicating the first landings and their continuity?
- How did migrants from Yunnan arrive on the island that, during the 5th century Indian-Hindu influence, was referred to as "Varuna-dvipa"?
If these questions remain unanswered and unproven academically, then such claims are mere tales and myths.
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A hallmark of Chinese immigration includes the presence of Chinatowns, monuments, and artifacts. For instance, areas like Singkawang, Sanggau, Pemangkat, Monterado, Budok, and Rara (Bengkayang) exhibit unique geographical names reflecting the Hakka dialect. If these characteristics are absent, then it’s just folklore!
Singkawang, for example, is famous for its vibrant Cap Go Meh festival, while Pemangkat showcases architecture and monuments reflecting diverse cultures. Monterado in Bengkayang and Budok are further examples of regions rich in cultural heritage and the history of Chinese immigrants.
It’s important to remember that each community has its own unique characteristics. Some areas may show Hakka or other Chinese dialect influences, while others may have a distinct historical richness.
Even if not every region displays these traits, it doesn’t invalidate their stories or history. The cultural diversity and history of Chinese immigrants in Indonesia vary greatly, and each community’s narrative is significant.
If we are discussing history, we must ask: Who were the first Chinese migrants to set foot on Borneo? When did they arrive? Where did they land? What were the circumstances? Where are the sites today?
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Pose these questions, and the answers will likely elude them, especially when it comes to substantiating their claims. If the four essential historical questions cannot be backed by scientific evidence, they remain merely stories or legends!
Carbon dating shows that the Dayak have existed on Borneo for at least 40,000 years. Research by Blust on prehistory indicates that Borneo was inhabited long before deglaciation, by people later referred to as the Dayak. The Niah Caves serve as undeniable proof of human existence in Borneo 40,000 years ago, confirmed by both scientific carbon dating and historiography, demonstrating that the original inhabitants of Borneo were indeed local (Masri, 2022).
The illustration below depicts the Niah Caves, a historic site affirming the Dayak’s indigenous heritage. Today, the Iban ethnic group inhabits the Niah Caves.
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| View of Niah Cave, Miri, Sarawak, Malaysia, where carbon dating has shown that humans have lived here for 40,000 years. The inhabitants of Niah Cave and its surroundings are the Iban people. Photo credit: Author. |
Scholars like Edwin Gomes, Evans H.N. Ivor, King, and Hogendorp support the historical narrative that the Dayak have been on Borneo for 40,000 years.
When did the Dayak first gain recognition as an ethnic group? The initial labeling of “Dajak” occurred in 1757, attributed to the controller of Banjarmasin, J.A. Hogendorf, who collectively referred to the indigenous people of Borneo.
This term corresponds with the Dutch word "binnenland," meaning the original inhabitants of a place, in contrast to newcomers. The original Borneans were termed “binnenlanders,” referring to those living inland rather than coastal areas—an identity reflecting the Dayak’s early roots.
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The Dayak originate solely from Borneo, not from Yunnan or elsewhere. While some authors suggest a Yunnanese origin for the Dayak, questions remain: Where are the Chinese settlements? Who were the first Chinese migrants to Borneo? When did they arrive?
We could explore further classifications of the Dayak. For instance, David Jenkins and Guy Sacerdoty, in the Far Eastern Economic Review (1978), described the Dayak as "the legendary wild man of Borneo." Meanwhile, Jan Ave and Victor King (1985) depicted the indigenous people of Borneo as "the people of the weaving forest," a portrayal that may have frustrated the Dayak, who have since become literate and adept in many areas.
Labeling: From curse to blessing
Today, the forests of Borneo provide life and sustenance, contributing significantly to the world, including to the homelands of Ave and King. In 1881, Norwegian naturalist and explorer Carl Bock labeled the Dayak as the "head hunters of Borneo."
This label, found in certain sections of Bock's book, is part of a historical labeling that has persisted to this day. Bock's writings, shaped by Western biases, marked the beginning of the Dayak’s image spreading across the globe.
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We can now redefine the Dayak of today as "the island dwellers created by God, smiling, beautiful in their time." They were pushed inland as rivers and coasts became cultural and economic centers during the kingdoms, and later, during the plantation and mining eras, they found prosperity despite the derogatory labels such as "backward," "upland," or "binnenlander." These once minor labels have now become blessings.
Had the Dayak not settled inland in the past, how could they have inherited such abundant ancestral lands? In rural areas, a Dayak family typically owns at least two hectares of land!
History can change direction. What was once a curse has become a blessing. What was once viewed as lowly is now a source of pride. Being considered "upland" or "backward" has allowed the indigenous people of Borneo to possess vast tracts of land—ancestral lands—long before the independence of Indonesia. Labels that once carried a derogatory tone should now be approached with respect.
The sovereignty of its people
The global Dayak population, with around 600 sub-ethnic groups (not just the previously reported 405), numbers at least 8 million. During the New Order era, the central government imposed a transmigration program that the Dayak could not resist at that time. The situation has changed today, allowing the Dayak to demonstrate their dissent.
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As a program, transmigration benefited only about 10% of the local population. Just imagine! Facilities were provided for migrants, and land was given title deeds, while the indigenous people were treated differently.
Moreover, the Transmigration Program further marginalized the Dayak. For instance, in East Kalimantan, the majority of the population is non-Dayak. This has had profound effects on politics, economy, society, and the very fabric of life. The repercussions of this marginalization are felt gradually but surely.
The Dayak must be the majority
The Dayak people must be the majority on the ancestral lands they have preserved for thousands of years. Family planning programs have significantly diminished the Dayak population, while in places like Bogor, near Jakarta, couples often have more than three children.
Tracing the history of Kalimantan through the ages is truly fascinating. As the world's third-largest island, Kalimantan has a rich and complex history reflected in its various names. One intriguing early historical reference comes from Poerbatjaraka, highlighting Tanjungpura, but the island's historical footprint extends far beyond that.
Over time, Kalimantan has become a center of civilization, trade, and exploration. According to the Sumpah Palapa, part of the Carita Parahyangan text, which contains the promises of Prabu Hayam Wuruk, the 14th-century Majapahit king, there are mentions of Kalimantan: "... Tanjungpura pula." This suggests that Tanjungpura held significant geopolitical importance during that era.
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In the past, Varuna-dvipa was a magnet for explorers, traders, and colonizers from various parts of the world. Its natural wealth, such as spices and forest products, made it an attractive destination for European powers during their colonial expansions. Countries like the Netherlands, England, and the Sultanate of Brunei competed for control over Kalimantan's territory and resources.
Variations of the mame Kalimantan
The dynamics of Kalimantan are also reflected in the various names associated with it. The name "Borneo," commonly used today, originates from historical and geographical terms used by European colonizers and sailors. Earlier names, including Kalimantan and Tanjungpura, carry deeper meanings, referring to the island's rich cultural and historical heritage.
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As time has passed, Kalimantan has undergone significant transformations. Population growth, urbanization, and environmental changes have reshaped the island dramatically. Modern industries, such as mining and palm oil plantations, have had a substantial impact on the environment and local communities. However, awareness of the importance of sustainability and cultural preservation is rising, sparking movements aimed at maintaining the island's integrity amid changing times.
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By observing the dynamics of Kalimantan over time, we not only witness physical and social changes but also see how its historical heritage lives on in names, cultures, and identities. This island, which invites curiosity and admiration, continues to beckon us to understand its long journey filled with meaning and value.
Prehistory of Borneo: Research and contributions of Blust
Blust, a historian and scientist, played a key role in early research on the prehistory of Borneo. His primary focus involved the first humans inhabiting Borneo, the region's topography, the role of iron ore (as a key element in the development of civilization), and its relationship to linguistic studies.
In investigating the first humans in Borneo, Blust sought to unravel the mysteries of the island's early history. By understanding human interactions with their environment, he outlined the critical role of Borneo's topography in shaping migration patterns and the development of societies on the island.
The history of iron use in the Austronesian world has long been a puzzle. While archaeological evidence of ironworking dates back no earlier than 200-500 BCE (Bellwood 1997: 28), comparative linguistic data suggests knowledge of iron that is much older (Blust 1976).
As Blust (1999) noted, the discrepancy between these two lines of evidence cannot be fully explained, as knowledge of iron does not always equate to knowledge of ironworking techniques.
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Blust examined loanwords that reflect significant changes in the use of iron by Austronesian societies in southwestern Borneo during the first two or three centuries BCE. Although the specific area of "southwestern Borneo" is not precisely defined, it is believed to relate to the spread of Malayo-Chamic languages between the Sarawak and Kapuas Rivers, extending as far as Tanjung Puting or its vicinity.
Importantly, Blust's focus on iron ore encompasses not just its technological aspects but also its impact as a milestone of civilization. In this framework, Blust explored how knowledge of iron and its applications shaped the development of Bornean societies, providing a foundation for further exploration into the technological and economic advancements on the island.
Additionally, Blust introduced a linguistic dimension to the context of Borneo's prehistory. Through his studies of language and loanwords, he offered profound insights into the relationship between linguistic changes and cultural developments in Borneo.
This understanding allows us to appreciate not only the material life of these societies but also the intellectual and linguistic heritage left behind by prehistoric Borneans.
Through his comprehensive research and interdisciplinary approach, Blust made invaluable contributions to portraying the historical and cultural landscape of prehistoric Borneo. His works serve as a crucial foundation for further research and a deeper understanding of the long journey of humanity and civilization on this island.
Borneo is Older than Formosa
The history of iron use by Austronesian societies in Taiwan, dating back to 3500-4000 BCE, remains a long-standing mystery. While archaeological evidence indicates that ironworking began only around 200-500 BCE, linguistic data suggests a much older knowledge of iron.
Borneo, with its potentially pivotal role in the transition from knowledge of iron to ironworking, raises intriguing questions. The exceptional quality of iron ore in Borneo, recognized by colonial British writers in the 1830s, provides a unique context for the development of iron technology.
The use of "Red Jacket" as a symbol reflects the possibility of earlier technological innovations in ironworking in Borneo compared to other regions in Southeast Asia.
Archaeological evidence
Archaeological evidence for pre-iron processing activities, particularly around Santubong in the Sarawak River delta during the 10th to 13th centuries, raises questions. While these sites were previously viewed as locations for local material extraction by colonial writers, this interpretation has been challenged by Christie (1988), who saw them as practices aligned with the indigenous Dayak populations.
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However, the main challenge remains the lack of archaeological data from the early iron production period in Borneo.
Linguistic data paints an impressive picture, linking the technological innovations of pre-iron processing in southwestern Borneo to specific linguistic communities during the first two or three centuries BCE.
In this way, history and linguistics together weave a narrative about the long journey of shifting knowledge of iron into ironworking expertise in Borneo—a trace that should not be forgotten.
A Book unveiling the history of Hindu-Indian colonization in Varunadvipa (Kalimantan)
This book offers a brief yet profound exploration of Hindu-Indian colonization in Borneo. It serves as a record of the influences of Hindu-India that named Kalimantan—before it was referred to as Borneo by Westerners—as Varunadvipa.
Varunadvipa, named so because it is an island surrounded by a multitude of rivers and protected by the noble goddess of water, reflects the region's rich natural bounty.
Borneo is home to the Dayak people, whose population is no less than 8 million. It is widely recognized that traces of Hindu-Indian influence have existed in Muara Kaman, East Kalimantan, believed to have been established around the late 4th or 5th century CE.
One of the fascinating aspects of Borneo's history is the Hindu colonization that has influenced the region since ancient times.
Varunadvipa: The Name of Borneo during Hindu Indian Influence
An intriguing aspect of Hindu history in Borneo is the use of the name Varunadvipa to refer to the island.
Varunadvipa is a term in Sanskrit that can be translated as "Island of Varuna."
This name reflects the strong cultural Hindu influence in the region during the past. Ancient inscriptions reveal the use of this name, indicating the significance of Hindu identity in the island's history.
The earliest evidence of Hindu colonization in Borneo is found in ancient inscriptions dating back to around 400 CE.
These inscriptions provide valuable information about the social and political structures of the time, as well as the religious practices of the Hindu communities in Borneo.
One notable inscription refers to King Mula-varman, the son of Asva-varman and the grandson of King Kundunga. These records indicate that Mula-varman performed numerous Hindu sacrifices, underscoring the significance of Hinduism in the lives of Borneo's inhabitants during that era. They also offer insights into the political organization and governance systems in the region.
The inscription reads as follows:
srimatah sri-narendrasya; kundungasya mahatmanah; putro svavarmmo vikhyatah; vansakartta yathansuman; tasya putra mahatmanah; trayas traya ivagnayah; tesan trayanam pravarah; tapo-bala-damanvitah; sri mulavarmma rajendro; yastva bahusuvarnnakam; tasya yajnasya yupo yam; dvijendrais samprakalpitah.
Translation: "The illustrious son of the noble King Sri-narendra Kundunga, known as Svavarmma, founder of a renowned lineage like Suman, and as the son of those who established thirty-three descendants, distinguished and strong in self-purification. This is the yupa of the noble yajna presented by eminent Brahmins."
Hinduism not only influenced the religious aspects of Brunei in the past but also shaped its culture and identity. A prominent example is the title "Seri Bhagwan" used by the Sultan of Brunei, meaning "The Almighty God."
This title reflects the influence of Hinduism on the structure of power and political authority in Brunei. It serves as a concrete example of how Hinduism impacted key institutions in the country.
In addition, Hindu art and architecture have had a strong influence on the art and culture of Brunei. Ancient Hindu temples and their reliefs, still found in several locations in Brunei, serve as tangible evidence of this heritage. They depict epic stories from Hindu mythology and illustrate how deeply intertwined this religion was in the daily lives of the Bruneian people in the past.
Although Hinduism is no longer the majority religion in Brunei, with many of its citizens now practicing Islam, the influence of Hinduism persists in various aspects of daily life. Place names, certain traditions, and even some religious practices still have roots in this Hindu heritage, showcasing the enduring impact of the religion over the centuries.
The Hindu colonization of Borneo, or Varunadvipa, is an important part of Brunei's history that is often overlooked. Archaeological evidence and ancient inscriptions reveal the strong influence of Hinduism in shaping the culture and identity of Brunei in the past. While Hinduism is no longer the predominant religion in the country, its influence is still felt today.
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In this book, the author emphasizes the importance of understanding the cultural and scientific contributions of India to world history. In the context of Hindu colonization in Borneo, we can see a significant example of how Indian culture and Hindu religion have played a crucial role in shaping the history and identity of a region. The most comprehensive discussion of Varunadvipa, the name for Kalimantan before it became known as Borneo, can be found on page 298 of this book.
It is vital for us to appreciate and understand this complex history. Recognizing the influence of Hinduism in the island that later came to be known as “Borneo” during the colonial era helps us value the cultural and religious diversity that exists on the world's largest island while also uncovering aspects of its history that are often forgotten.
Book Details:
ISBN: 9789383142347, 9383142340
Page count: 420
Format: Paperback
Publisher: Ramakrishna Math, Hyderabad
Language: English.
High-level cultural politics
The results of carbon dating, stone inscriptions, and the Yupa inscriptions provide historical evidence that supports the general statement of this narrative. Conversely, the assertion that Dayaks originating from the island are considered non-Dayak hints at a nuance of "cultural politics" aimed at shaping public opinion that the ethnic origins of the Dayak people are not native to Borneo.
It is important to remember that history and ethnic identity can be interpreted in various ways, and such views may reflect particular perspectives.
The tendency to emphasize cultural continuity as an element of ethnic identity can be a common theme in history and anthropology.
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It is important to note that the concept of ethnic identity is complex and often involves various factors, including history, culture, language, and social experiences.
Debates surrounding origins and ethnic identity frequently reflect the complexities of relationships among different groups of people in various regions.
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Currently, the majority of historians, scholars, academics, researchers, and writers agree with the statement of this narrative: the Dayak people are not from anywhere else; they are indigenous to Borneo.
Be cautious of framing and Post-Truth
As a closing statement: Be wary of framing or claims that suggest, "The Dayak come from Yunnan."
Gradually, such misleading statements (which cannot be scientifically substantiated, for instance: who are the figures/migrants? Where exactly did they originate? In what year? Where did they land? Where is the evidence? What were the events?) have the potential to become a post-truth narrative: thus, don’t say you (the Dayak) are the original indigenous people, rightful heirs of Borneo! You are also migrants, just like us!"
Do you want it to be like that? We must not let history be overshadowed! Therefore: the Dayak must write from within!
(Masri Sareb Putra, M.A. — based on research, document studies, and two weeks of extensive reading at the National Library, Jalan Medan Merdeka, Jakarta.)