Dayak in the Narratives of Writers and Anthropologists of the Past
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One of the books written by a non-Dayak author that is fairly high-quality and close to objective is the one where the author experienced and lived with the Dayak people for 36 years in West Kalimantan, between 1938 and 1974. Documentation: Masri Sareb.
SANGGAU - dayaktoday.com: The narrative of the Dayak people—past, present, and future—has evolved dramatically. What accounts for these differences? The root of this shift lies in the perspective and image that has been portrayed and constructed.
Reading books by foreign (Western) authors and anthropologists about Borneo and its people in the past, one encounters a portrayal of deprivation—limited access to food, clothing, and shelter, poor health standards, and transportation only accessible by waterways.
Stereotypes, colonial bias, progress, education, economy, culture
The narrative also describes backward education, substandard human quality, poverty, living conditions far from hygiene or health standards, unskilled workers, and lazy people. The Dayak ethnic group in Borneo is often mentioned briefly, with the depiction suggesting a civilization that needed to learn from the author's homeland.
Once again, this was the image constructed by foreign travelers, explorers, researchers, and writers. These depictions were often degrading or belittling toward the Dayak community, reflecting colonial bias and Eurocentric views that considered local civilizations inferior. But did these narratives truly capture the essence of Dayak life? As times have progressed, these portrayals have changed dramatically.
Today, the Dayak community presents a very different image, one that contradicts the stereotypes of the past. With a strong sense of cultural identity and a willingness to adapt to modernity, the Dayak have become central figures in various fields of development. Education, once seen as backward, has now become a priority. Many young Dayak have pursued higher education both domestically and abroad, contributing to fields such as science, art, politics, and economics.
Economically, the Dayak no longer rely solely on traditional activities such as hunting and foraging. They have diversified into modern businesses, including agribusiness, tourism, and creative industries. Their expertise in managing natural resources is widely recognized, and numerous community-based development projects are emerging to conserve forests while providing economic benefits.
The Dayak’s cultural heritage is now a major attraction in Kalimantan’s tourism. Festivals, intricate carvings, traditional music, and their longhouses have become symbols of pride and inspiration for national cultural preservation efforts. This demonstrates that the Dayak not only maintain their traditions but also keep them relevant in today’s modern world.
The future of the Dayak community looks bright. With a strong commitment to education, environmental preservation, and sustainable economic development, they have the potential to serve as a model of how indigenous communities can blend tradition and innovation to achieve prosperity. The old narrative of backwardness and poverty has been replaced by stories of success and hope.
Read Perdagangan dan Migrasi Besi di Austronesia: Jejak di Borneo, Sungai Sarawak, dan Kapuas
The differences between the past, present, and future narratives of the Dayak people highlight the importance of an objective and appreciative perspective. It’s time to leave behind the outdated images shaped by colonial viewpoints and start recognizing the accomplishments of the Dayak as a part of Indonesia's pluralistic pride.
The Narratives of Dayak by foreign anthropologists and writers
However, when reading modern narratives about the same island and its people, the portrayal is strikingly different. Today’s narratives talk about progress, the arts, education, health, inter-village transportation, mandatory 16-year schooling, shops and cafes everywhere, hotels, credit unions, luxury cars, local officials, and the diverse ethnic groups in Kalimantan. Deaths are no longer caused by war, infectious diseases, or unhealthy living; instead, they are due to non-communicable diseases or other natural causes. We no longer read about the people of Kalimantan suffering from malnutrition or stunting.
This positive narrative is what emerges from the pages of this book. Written in a pleasant and thoughtful style, it’s an engaging read from start to finish.
In the past, the Dayak people were uneducated and lacked knowledge in many areas, especially literacy. Thus, the narratives written about the indigenous people of Borneo were often skewed. In this book, we see numerous writers who stigmatized and labeled the Dayak as a primitive ethnic group.
Non-Dayak authors often observed Dayak life superficially but wrote extensively without truly exploring its depth. Most Western writers and anthropologists viewed the Dayak through their own perspectives, lacking understanding of the cultural context and daily life.
The image of the Dayak as primitive and pejorative largely stems from the Western travelers who arrived in Borneo in the late 18th century to find “newsworthy” topics and sell the island’s uniqueness.
One of the unique aspects considered marketable was the practice of headhunting among the Dayak at that time. As a result, this image has remained strongly ingrained, especially in the minds of those outside the Dayak ethnic group, even though headhunting was abolished at the Tumbang Anoi meeting in Central Kalimantan in 1894, facilitated by the colonial government.
After 1894, following the signing of the Tumbang Anoi Peace Agreement, conflicts between the Dayak as indigenous people and other ethnic groups continued to occur in Borneo. The causes and motives behind these conflicts were often linked to the tradition of headhunting, but in reality, the motives were different.
Read Menjadi Dayak di Era Modern
The Tumbang Anoi Agreement marked a significant turning point in the Dayak's image. Before this, the Dayak were depicted as a headhunting people, a misconception that had been widely spread without a full understanding of the context.
Almost all foreign writers had a biased view of headhunting. These writers did not delve into the core or essence of the practice but focused on controversial and sensational aspects that were considered marketable.
Headhunting, self-defense, motives, commodification, misrepresentation, progress
So, what is the essence of headhunting? What were the factors and motivations behind this practice among the Dayak? Lontaan (1975) identified four key motives:
- Protecting agriculture
- Gaining spiritual power
- Revenge
- Enhancing the resilience of structures
There were other, more significant motives behind headhunting—particularly self-defense. The desire to defend oneself and one’s clan, environment, property, and overall livelihood often overshadowed other motives, especially before and after the Tumbang Anoi Agreement.
It must be understood in the context of universal security and maintaining the sovereignty and honor of one’s clan. The Dayak would attack first to prevent being attacked. This aligns with the Latin saying, “Si vis pacem, para bellum” (If you want peace, prepare for war), which reflects the understanding of the Dayak ancestors. In this light, headhunting was not simply about hunting heads but was a defensive strategy.
The narratives of Western writers often misunderstood this essence, focusing only on sensational aspects of the practice rather than its deeper cultural and defensive motivations. This is an example of what is called “cultural commodification”—how writers and producers package something as a product to be sold.
Read Autochthonous sebagai Sistem Kepercayaan Asli Orang Dayak
Thus, we see how Dayak and their practice of headhunting were portrayed in past narratives. When the Dayak were still perceived as backward, they became the object of cultural commodification, with their images—bare-chested, wearing loincloths, with elongated earlobes and tattoos—sold as a commodity. These images rarely reflected the positive or noble aspects of their culture.
Today, such scenes no longer exist, only lingering in the history books. While it’s true that the past narratives were based on some reality, they were deeply unbalanced and often biased. The spirit of encouraging literacy within the Dayak community, so they can "write from within," deserves to be fostered and developed. More balanced books and references about the Dayak are needed to slowly and steadily build a true representation of the Dayak people. The once "backward and marginal" Dayak are now advancing, developing, and competing on an equal footing with any ethnic group in the world.
Non-Dayak authors: observe little, write much
This is the essence of what can be said about past writers on the Dayak people. They often observed Dayak life only superficially, not deeply, yet they wrote extensively about it. None truly delved into or explored the depths of Dayak life.
Most Western writers and anthropologists viewed the Dayak from their own perspectives and ideas, with little understanding of the cultural context and daily life that truly shaped it.
However, there are a few foreign writers who can be said to have done a slightly better job in portraying the Dayak people, such as Scharer (1963), Van Hulten (1983), and Sellato (1989). These authors lived among the Dayak for over 10 years, which allowed them to witness more of the life of the Dayak people beyond just an outsider’s view. Their books, while still needing critical analysis, can serve as primary references for understanding the Dayak at that time.
Read The Dayak Today: The First Nation of Borneo in All Its Glory!
That being said, it is important to remember that the narratives they wrote reflect the state of the Dayak people during the period they lived with them. These narratives do not always capture the present or the full scope of Dayak life, which continues to evolve.
Therefore, it is essential to critically assess these narratives to uncover the truth and the diversity of experiences that were left out in the brief observations made by these writers.