Unpacking the Labeling of the Dayak in the Past

Labeling of the Dayak is also shaped by images and photos often featured in the media. When portrayed positively and in a modern context, the representation of the Dayak can be impressive. A notable example is Dewi Liana Seriestha, Miss World Malaysia 2014, who is of Dayak Bidayuh descent. Documentation: Dewi Liana.

SANGGAU - dayaktoday.com: When shopping at a supermarket, labels are everywhere. They indicate the price of certain items. Labels also serve as markers or stamps attached to products. 

The writing on the label is inseparable from the item itself. Together, they provide important information. This creates a cohesive unit between the label and the item.

Dayak identity has evolved positively

In this sense, a label serves as a brand or narrative built to recognize or identify a particular item. It distinguishes that item from others.

Similarly, the Dayak people have historically been labeled by travelers, writers, and foreign anthropologists with various tags. Not all these labels have negative connotations; some, like Jenkins (1978) describing the Dayak as "noble jungle people," are quite positive.

In the past, "Dayak" was a pejorative term. Now, in modern times, we bid farewell to all that is demeaning and marginalizing, along with efforts to make the indigenous ethnic groups of Borneo mere spectators in their own land. 

The Dayak should no longer be an object of study or cultural commodification by foreign anthropologists and writers. It’s time for the Dayak to tell their own story, to write their own history, and to determine their own fate.

Since the Reformation in 1998, the Dayak have transformed into an ethnic group standing tall and proud alongside others. Viewed from various angles, the Dayak have made extraordinary progress in economics, social structures, culture, education, health, and politics, showcasing many prominent Dayak individuals. They no longer want outsiders ruling over their lands; they have their own capable leaders.

Observing the Dayak's development over time is truly captivating. If one were to describe it, the progress has been rapid and massive, a remarkable transformation. Yet, despite their growth, the Dayak, numbering around 8 million in Kalimantan, maintain their unity and identity as a distinct ethnic group.

The sense of togetherness and brotherhood flourishes naturally among the Dayak. Mutual assistance is still alive among them, even in metropolitan areas where neighbors often don’t know each other, let alone help one another. Their commitment to protecting and preserving nature, a calling of humanity in harmony with the universe, persists, even as investors seek to turn Borneo’s wilderness into industrial plantations.

Pride in Dayak identity is growing

The Dayak's connection to nature is evident in their farming practices, taking only what they need from the land, especially in rural areas. However, in some places, Borneo's natural environment is starting to suffer and degrade, posing immediate threats.

So, who cares about the future and survival of the Dayak people? No one—except for the Dayak themselves. Thus, a synergistic effort from various sectors and disciplines is necessary to ensure that the Dayak not only survive but thrive with dignity. More importantly, the Dayak must reclaim their status as the true lords of their own land.

The challenges facing the Dayak cannot be tackled alone. Collaboration is essential, with each party contributing according to their expertise. Those in politics must pave the way for future leaders; educators must nurture the next generation of Dayak scholars; public health advocates must ensure the community's well-being; religious leaders must foster moral and ethical values; and economic empowerment initiatives must free the Dayak from financial dependency.

Being Dayak is a journey of purifying the essence of their ancestral heritage without reverting to primitiveness. This journey has culminated in a collective identity encompassing around 405 sub-ethnic groups of Dayak across Borneo.

Cultural advocates are working to instill pride in being Dayak, emphasizing that this identity is a gift, not a curse. Today, Dayak individuals can proudly declare their heritage, unlike in the past when they felt ashamed due to the association of Dayak with primitivism and backwardness.

Outsiders misinterpret Dayak traditions

For too long, Dayak oral traditions and arts have been researched and published by outsiders. This creates a disconnect, as these works often reflect biased perspectives, leading to misunderstandings about Dayak culture. For instance, Jamie S. Davidson's publications exhibit Western biases regarding Dayak politics, misinterpreting the relationship between economic power and political influence.

Similarly, Carl Bock's portrayal of the Dayak as "wild men" is misguided. He described them living in high houses, likening them to ducks; this fails to recognize that the elevated structures serve to protect against wildlife and flooding.

Bock, as a foreigner, perceived himself as superior among the local population, not understanding that the Dayak possess a deep knowledge of their environment that often surpasses Western understanding. Many researchers have fallen ill in the jungles of Borneo, while the Dayak, with their traditional remedies, recover swiftly.

Even when it comes to accuracy, scholars like Karl Helbig have misnamed locations, indicating a lack of true engagement with the culture. Who, then, is truly adept at navigating the challenges posed by nature and the environment? This highlights the importance of perspective; outsiders often bring their own preconceived notions, skewing their understanding of the Dayak.

The biased narratives produced by foreign researchers have influenced perceptions, portraying the Dayak as primitive and animalistic. This is far from the truth. Today, many Dayak are prosperous, often wealthier than some villages in Java. They lack for nothing and enjoy modern conveniences like cars, motorcycles, satellite dishes, and refrigerators.

Who truly understands this change and progress? Who is ready to shift the perception of outsiders regarding the Dayak?

Ultimately, the history of change and advancement has been authored by the Dayak themselves, including their destinies and futures. We are merely chronicling their journey.

Being Dayak represents a purification of their original nature and ancestral habits without slipping back into primitivism. This journey has led to a consolidated identity for the Dayak, embracing around 500 subgroups spread across Borneo.

The effort to forge a Dayak identity has never reached a nadir. The awareness and "Dayak consciousness" must be continuously cultivated through serious and deliberate efforts, including education and political awareness.

Equally important is the impact of media exposure. Regular publications—both analog and digital—about Dayak culture, history, and contributions are essential. The media's influence can be direct, but often it accumulates over time, shaping societal awareness. Repeated exposure to consistent narratives can lead to the perception that they are factual.

In this context, ongoing publications about the Dayak are crucial. They serve as a legacy for future generations, inspire, inform, and educate, providing an understanding of Dayak culture from a Dayak perspective. If outsiders do not fully grasp who the Dayak are, at the very least, the Dayak should understand themselves through these publications.

Though there may not be a singular "Dayak" tribe name—since Kalimantan's residents typically identify with their rivers—there remains a strong notion that Dayak is an ethnic collective. Historically, the Dutch colonialists labeled them as such.

What started as a pejorative label can evolve into a positive one, and this transformation is driven by the Dayak themselves. 

Reclaiming Dayak Identity: From stigma to pride

Today, there is no shame in identifying as Dayak. This marks a significant shift from just a decade ago, when a community in South Kalimantan distanced itself from the Dayak identity due to the stigma associated with it. The negative perceptions that once overshadowed the Dayak people have gradually been replaced by a newfound pride and recognition.

Dewi Liana Seriestha, crowned Miss World Malaysia 2014, stands as a prominent figure in this transformation. As a woman of Dayak Bidayuh descent, she has become a powerful symbol of positive representation for the Dayak community in modern media. Her achievements not only highlight the beauty and talent within the Dayak culture but also challenge outdated stereotypes. Dewi’s success showcases the richness of Dayak heritage and emphasizes that contemporary representations can honor and celebrate indigenous identity.

With this shift, many Dayak individuals and communities are now actively seeking to reclaim their identity. They embrace their heritage with pride, recognizing that being Dayak is a blessing, not a curse. This reclamation is not just about personal identity; it is a collective movement to honor their ancestors, traditions, and the unique contributions of the Dayak people to the cultural tapestry of Borneo. 

As more Dayak voices are amplified in various spheres, the narrative surrounding the Dayak community continues to evolve. This amplification occurs through art, education, and public representation. 

Positive portrayals of Dayak culture in the media contribute significantly to this change, showcasing the community’s richness and diversity.

Figures like Dewi Liana serve as important symbols of this progress. Their visibility fosters understanding and appreciation for the Dayak identity. This helps challenge stereotypes and promotes pride within the community. This transformation is felt both locally and globally.

 The Dayak community is actively reclaiming its narrative and embracing its heritage.

-- Rangkaya Bada