Dayak Challenge Stereotypes through Media, Art and Politics
 |
| The image of the Dayak people from the past is being addressed and transformed with the reality of the present: the Dayak are great, friendly, virtuous, noble, and appear clean, handsome, and beautiful. Documentation: Masri Sareb. |
BALIKPAPAN - dayaktoday.com: The image of the Dayak ethnic group has been profoundly influenced by the accounts of Western travellers, particularly from the 19th century onwards.
These early explorers, anthropologists, and missionaries, while often well-meaning, shaped a narrative that portrayed the Dayak as a “primitive” people with a peculiar way of life.
Dayak misrepresented as ruthless headhunters by outsiders
This portrayal was further cemented through publications like Bock’s The Headhunters of Borneo (1881) and Miller’s Black Borneo (1942).
Both authors emphasised the practice of headhunting, or “ngayau,” as an integral and supernatural element of Dayak culture. While this practice held significant ritualistic and social value within the Dayak communities, it was misrepresented by outsiders as a barbaric and uncivilised custom. This misunderstanding overlooked the deep cultural and religious meanings embedded in the ritual.
McKinley (1976), Freeman (1979), and other scholars also contributed to this narrative, attempting to understand and explain the Dayak’s headhunting practices through their own cultural lenses.
By interpreting these rituals through semiotics and anthropology, they only served to further entrench the stereotype of the Dayak as a primitive people. Such analyses failed to recognise that “ngayau” was, for many Dayak, a complex mechanism for self-defense against external threats, not simply an act of violence for ritualistic purposes.
Windsor’s “wild” label reinforced colonial stereotypes of Dayak
These misrepresentations became more entrenched through the words of George Windsor in 1837, who described the Dayak as “wild men.” His description highlighted the deeply colonial view of indigenous peoples as uncivilised, even though the Dayak were the original inhabitants of Borneo.
Windsor’s perception reflected the larger colonial mindset, which saw indigenous cultures through a lens of superiority. His portrayal was one of many that served to perpetuate the idea that the Dayak needed to be “civilised,” or tamed, by Western standards.
Windsor’s “wild” label was not a neutral description, but a reflection of the colonial gaze that considered indigenous societies to be lesser than European cultures. His categorisation also illustrates how the Dayak were perceived as being outside the norm of civilised society, thus creating a divide between the indigenous peoples of Borneo and the foreign explorers who encountered them.
This stereotype of being “wild” not only disregarded the Dayak's cultural richness, but it also set the stage for their marginalisation within the larger political and social structures of Borneo.
The impact of these early colonial narratives extended far beyond the travellers’ accounts. The Malay sultans and colonial administrators, influenced by Western descriptions of the Dayak, treated them as inferior. This led to a history of subjugation and exclusion, with Dayak voices often being silenced or dismissed in governance and leadership positions. Even after Indonesia's independence, the Dayak found themselves underrepresented in politics, with leadership positions often held by people from other ethnic groups.
Read Longhouses of the Dayak People: An Intriguing and Meaningful Tourist Attraction
In addition to the political implications of these stereotypes, the Dayak were also viewed as economically backward. The colonial narratives depicted them as living in primitive conditions, particularly in their longhouses (betang).
Western explorers, unfamiliar with the Dayak’s communal way of life, misinterpreted these structures as crude and inadequate, failing to appreciate their social and environmental suitability. This misperception further reinforced the belief that the Dayak were “uncivilised” and “backward,” unable to keep up with the progress of other societies.
However, the stereotypical image of the Dayak as headhunters and primitive people has begun to change. Over the last few decades, Dayak political leaders, intellectuals, and artists have worked tirelessly to shift the narrative surrounding their people. This shift has not been easy, but it has gained momentum through the active participation of Dayak communities in reshaping their image.
Dayak challenge stereotypes through media, art, politics
Prominent Dayak figures have taken up the challenge of countering the outdated stereotypes by promoting a more positive and nuanced understanding of Dayak culture. Their efforts have been key in dismantling the myths that have long surrounded the Dayak people, replacing the image of violent headhunters with that of a proud, resilient, and dynamic community capable of adaptation and innovation.
The rise of Dayak-led publications, such as Kalimantan Review, and digital platforms, like suaraborneo.com and ceritadayak.com, has enabled the Dayak to take control of their narrative. These media outlets, often created by Dayak for Dayak, serve as platforms for the community to express their voices, share their achievements, and redefine their identity. In this new media landscape, the Dayak are now able to present themselves as a modern, progressive people, and not simply as relics of the past.
Read The Dayak Today: The First Nation of Borneo in All Its Glory!
Through these publications and online communities, the Dayak are pushing back against centuries of misrepresentation. They are using these platforms to share the rich diversity of their culture, focusing on aspects such as art, literature, politics, and social development. This self-representation has been instrumental in challenging the negative stereotypes that have long defined the Dayak people.
The efforts to redefine Dayak identity have not been limited to the media and digital platforms. Dayak artists, writers, and cultural figures have emerged as key players in the global creative economy, contributing to a broader understanding of the Dayak as a people with a rich cultural heritage and a strong capacity for innovation. They have proven that the Dayak can thrive in the modern world while maintaining strong connections to their roots.
As Dayak artists gain recognition in the global arts scene, they are helping to shift the global perspective of their people. The creative industries have become an important avenue for the Dayak to challenge the stereotype of being stuck in the past. Their involvement in the arts is a testament to their adaptability and their ability to evolve with the changing times, while still holding on to their cultural traditions.
In the political sphere, Dayak leaders have also played a crucial role in reshaping the image of their people. By advocating for the rights of their communities and engaging in regional and national politics, Dayak politicians have shown that their people are capable of contributing to the development of modern society. This political participation is essential in breaking down the barriers of marginalisation that have historically hindered the Dayak from taking a central role in their own governance.
Furthermore, Dayak intellectuals and activists are working to promote education and economic development within their communities. By focusing on these areas, they are helping to build a more positive image of the Dayak as an industrious and forward-thinking people. Their efforts are proof that the Dayak are not defined by their past, but by their capacity to adapt and thrive in the modern world.
The Dayak community's embrace of digital tools and social media has also played a significant role in reshaping their image. Through online platforms, they are able to communicate directly with the world, sharing their stories, showcasing their culture, and advocating for their rights. This digital engagement allows the Dayak to transcend the limitations of traditional media, offering a platform for self-expression and empowerment.
The shift in the Dayak’s image has been further reinforced by the work of organisations like the Institut Dayakologi, which has been instrumental in preserving and promoting Dayak culture. By publishing books, hosting seminars, and supporting cultural initiatives, the institute has played a pivotal role in educating both the Dayak community and the wider public about the richness and diversity of Dayak traditions.
Today, the Dayak are no longer seen as a people trapped in the past. Through their own efforts, they have shown that they are capable of navigating the complexities of modern society while maintaining their cultural heritage. Their ability to evolve and adapt, while staying true to their roots, has transformed their image from that of the “headhunter” to that of a proud and resilient community.
The Dayak’s journey from being labelled as “wild” and “primitive” to being recognised as a dynamic and modern people is a testament to their strength and resilience. By reclaiming their narrative, they have not only reshaped their own identity but also challenged the stereotypes that have long defined them. Through self-representation, political engagement, and cultural innovation, the Dayak are proving that they are not simply a relic of the past, but a people with a bright future.
Read Long Midang dan Misteri Era Megalitikum
Their story is a reminder that the power to change perceptions lies within the communities themselves. The Dayak have shown that, by embracing their heritage and using modern tools to communicate with the world, they can break free from the shackles of outdated stereotypes and build a new narrative that reflects their true identity.
The advancement and progress of the Dayak People
The Dayak people have made extraordinary progress in recent decades, challenging old-fashioned stereotypes and demonstrating their capacity for growth and development. They now possess a variety of institutions and businesses that reflect their cultural advancement.
Read The Dayak Today: The First Nation of Borneo in All Its Glory!
One such example is the establishment of non-bank financial institutions, such as Credit Unions, which provide essential services to the community, strengthening their economic base. Moreover, the Dayak people have proven their adaptability and innovation by establishing institutions of higher learning, ensuring that younger generations have access to quality education and the opportunity to excel in various fields.
The Dayak have established a notable presence in the hospitality and service industries, with hotels and restaurants run by members of their community. These enterprises not only provide vital services but also serve as symbols of the Dayak’s growing influence in the broader economic landscape. Beyond commerce, the Dayak have made substantial strides in politics, with two individuals currently holding the position of deputy governor, demonstrating their increasing political representation and ability to influence regional development.
Finally, the Dayak people have made impressive contributions to academia, with 42 professors in various disciplines. This accomplishment underscores the Dayak’s commitment to education and intellectual progress.
With their growing presence in higher education, politics, and business, the Dayak have not only demonstrated their ability to adapt to the modern world but also made significant contributions to its advancement, proving themselves as a resilient, dynamic, and forward-thinking community.
The exclusion of the Dayak from the New Capital City
Although the Dayak people possess competitive and valuable resources, they have been notably excluded from the development of Indonesia's new capital city (Ibu Kota Nusantara - IKN), which is located at the heart of Borneo, a land that has been their ancestral home for thousands of years. This exclusion is particularly striking considering the Dayak’s deep-rooted historical and cultural connection to the island. Borneo has long been the centre of their civilisation, with its vast forests, rivers, and rich biodiversity forming an essential part of their identity and heritage.
The decision to build the IKN in Borneo has raised concerns among many Dayak communities who feel overlooked and sidelined in the planning and development of the new capital. Despite being the original inhabitants of the island, they have not been adequately involved in discussions regarding the relocation of the capital. This has led to feelings of marginalisation and injustice, especially as the Dayak have long been stewards of the land and are integral to the cultural fabric of the region.
This oversight could have long-term consequences for the Dayak people, particularly in terms of political representation and economic opportunities. If they are not included in the development and governance of IKN, the Dayak risk further disenfranchisement. Their exclusion from such a significant project calls attention to the need for greater inclusion and recognition of indigenous peoples in national development, ensuring that their rights, contributions, and heritage are acknowledged in shaping the future of Borneo.
-- Masri Sareb Putra