Iban and Lundayeh: Examples of Migration from the Heart of Borneo to the Outside World (1)
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The map of Iban migration in 3 seasons by Google.
Data and events that can be proven and verified beyond the text itself are the primary sources for historical research. The historical research on the migration of the Iban and Lundayeh peoples, presented by the Editorial Team and published serially on this esteemed digital media portal, aspires to demonstrate that it was the Dayaks who migrated out of the island of Borneo, not the other way around
The migration of the Iban people
Let us begin by examining the migration of the Iban people, who now represent one of the largest ethnic groups in the world, numbering approximately 1.2 million individuals.
We utilize the migration patterns of the Iban and Lun Dayeh to Malaysia and Brunei as a model to compare past migrations. The migration of the Iban and Lundayeh demonstrates that migration did not occur into Borneo but rather out of Borneo.
This assumption also applies to the ancient inhabitants of Borneo, suggesting that rather than people from Yunnan migrating to Borneo, it was the native people of Borneo who migrated to Yunnan and the island of Formosa.
The historical novel Keling Kumang (2015) narrates the migration of the Ibanic people. Their origins trace back to Tampun Juah, a "pristine land" believed to be the birthplace of all tribes in West Kalimantan (now home to 151 Dayak sub-tribes). Tampun Juah is located in the Segumon area of Upper Sekayam (Sanggau Regency, West Kalimantan), bordering Mongkos in Sarawak, Malaysia.
The congruence between fictum (fiction) and factum (fact) about the Ibanic migration is also reflected in the ancient oral traditions of the Iban people. These traditions recount that the Iban originated from Tampun Juah, as described in Ballai's work Tembawai Bejuah (1967).
Keling Kumang is believed to have come from this very place, migrating to the kiba' ai' Kepuas (the left side of the Kapuas River) through Sekadau, Sintang, Ketungau, Batang Lupar, and Semanggang (Sri Aman).
Historical evidence
According to these ancient narratives, as recorded in old Iban texts, the Iban people of Malaysia and Brunei trace their origins to West Kalimantan. They refer to Tampun Juah, their ancestral land, as Tembawai Bejuah. When the Iban from Malaysia and Brunei visit Indonesia, meeting their kin (relatives and close companions), they often say, "Pulae ke menoa diri empu" (returning to the ancestral land where the umbilical cord was buried). This phrase symbolizes their connection to their ancestral homeland.
Historical evidence strongly supports the migration of the Iban and Lun Dayeh beyond their clan territories or islands. Linguistic studies also validate this. The further a dialect spreads, the more it adapts to the local conditions and absorbs the vocabulary of its surrounding community.
As native speakers, we intuitively recognize where someone comes from based on their dialect. This allows us to deduce that an archaic dialect often reflects the origin of a language. A proficient speaker of multiple dialects is typically an original native speaker, whereas someone fluent in only one dialect is not.
Read Robert Blust and the Linguistic Connections of Southeast Asia
Linguistic evidence shows that Lundayeh (specifically Lengilo’) is the archaic root of the Lun Bawang language and Iban in Tampun Juah and Ketungau-Sungai Utik regions, further indicating that migration began here, not the other way around. Linguist Prof. Sander Adelaar’s research on the Salako language (spoken by the Dayak in West Kalimantan) confirms that it is more archaic than the local Malay (Senganan) spoken in the same region. However, this topic will be discussed further later.
The Maanyan people, who currently reside in Central Kalimantan, are another example. Their origins trace back to the upper Barito River. Linguistic similarities between the Maanyan language and Malagasy in Madagascar have been observed. What accounts for the influence of the Maanyan language on Malagasy? Lubis (1980: 15) explains that the ancestors of the Nusantara peoples, including the Maanyan, were brave and skilled seafarers. They sailed using outrigger boats, embarking on voyages contemporaneous with the Shang or Yin Dynasty in China and Hatshepsut’s reign in Egypt.
Migration is an inherent phenomenon in human history
Migration, therefore, is an inherent phenomenon in human history and civilization since ancient times. Migration refers to the movement of people from one place to another with the intention of settling permanently or temporarily in a new location.
The story of Panglima Burung begins here—a figure shrouded in legend, fact, and myth. According to literature, the Gawai Burong festival is traditionally held to honor Singalang Burong, revered as the god of war by the Dayak people.
It seems implausible to prove a reverse migration from Yunnan or Formosa to Borneo. Where are the Chinese settlements as evidence of their permanent or temporary residence in a new location?
Indeed, it is exceedingly difficult to explain the three essential elements of history—time, place, and events—in this context. It is akin to fitting a camel through the eye of a needle. Meanwhile, the origins of Singkawang (Masri and Corry, 2020) are easier to explain scientifically, detailing the migration of Hakka people to Borneo. The Hakka refer to this city surrounded by mountains and rivers as “San Khew Jong,” meaning “a region where water flows from the mountains to the sea.” Similarly, they call Bengkayang Rara, meaning a land far from China, believed to be the center of the world (Chung Hwa).
The largest Chinese settlements in the archipelago were initially located at river mouths and coastal areas. Most Chinese immigrants, primarily from the Hakka tribe, arrived around 1772 and settled in Monterado (now in Bengkayang Regency). They primarily worked in gold mines, establishing distinct neighborhoods later known as "Chinatowns" (pecinan). This, in my view, is concrete evidence of Chinese migration to the archipelago. Without this, discussions about history lack foundation.
The Iban migration in Borneo
Regarding migration with historical significance, a comprehensive footnote will be provided later. Observing migration phenomena, such as the Iban migration in Borneo, always proves fascinating. The migration of the Iban ethnic group unfolded in three phases:
- The Pristine Land (Tampun Juah) – Around the 13th century, migrants traveled downstream along the Sekayam River, reaching the left bank of the Kapuas. Tampun Juah is now located in Segumon, Upper Sekayam, near Mongkos on the Sarawak border, close to the Sekayam River (Indonesia) and Mentuh Tapuh (Sarawak).
- Ketungau Migration (The "Ketungau Tesaek") – This second migration involved a route into the Ketungau River, marked towards the Kapuas. However, due to flooding, wooden markers faced the Ketungau River instead, giving this phase its name.
- The Era of James Brooke – Around 1839, coinciding with Brooke’s arrival in Sarawak. By 1835, Brooke had embarked on his journey to the Far East with 30,000 pounds sterling aboard the Royalist.
Thus, the Iban of Sarawak and Brunei originated from Tampun Juah or Tembawai Bejuah, whose time and place can be reconstructed and verified through mentions of Semitau Tua, Aik Kepuas, Tatai Kedempai, Hutan Berangan, and Bukit Kelam.
The leader of the third migration phase was Singalang Burong, a legendary and mystical Iban figure. In Dayak literature, Gawai Burong is a festival honoring Singalang Burong, a war deity (Sandin, 1977). Among the Iban, this festival commemorates Jagu Menaul Tuntung (the eagle), believed to have been sent by Petara (the Creator) to lead wars due to his supernatural powers.
During the Madjang Desa War, Panglima Burung manifested as Pangkilat (Panglima Lightning), originating from Batang Lupar among the Iban.
The migration of the Ibanic group from Tampun Juah to their final destinations reflects their primary purpose: to move from one place to another in search of better and safer living conditions.
The causes of migration included three major enemy invasions of Tampun Juah, each employing different methods.
In conclusion, “Chinatowns” (pecinan) remain one of the clearest indicators of Chinese migration to the archipelago. Without this evidence, any discussion of migration history is incomplete. -- To be continued.
-- Masri Sareb Putra, M.A., is currently conducting field research for his doctoral dissertation at the Institut Agama Kristen Negeri (IAKN) Palangka Raya -- State Christian Institute on the History and Migration of the Iban Ethnic Group.