Tumbang Anoi in 1894 as a Milestone in the International Dayak Awakening
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| The Meeting at Tumbang Anoi, Political Literacy of the Dayak Ethnic Group, 1894. Repro Rmsp. |
Thus, we can pinpoint the political literacy of the Dayak people in 1894. At that time, the Dutch East Indies company, which tried to implement the "divide et impera" policy in Java, failed to apply it in Borneo, where the indigenous tribes were engaged in mutual headhunting.
Therefore, the Dutch East Indies company (VOC) adopted a reverse tactic: salt starvation. This involved uniting the tribes, who were "thirsty for blood" and engaged in headhunting, to later dominate them.
Dutch tactic failed, leading to unintended consequences
This tactic proved to be a mistake! Instead of controlling the Dayak, the Dutch East Indies company ended up recording in history what is known by scholars as "unintended consequences."
These are effects or results that were not intended by their actions. In another narrative, this will be discussed further. For example, how the Dutch East Indies company failed miserably to control the Dayak, despite six months of preparation and three months of meetings, which consumed time, effort, and millions of guilders.
This was, once again, an unintended consequence. This then had a slow yet lasting impact on Dayak culture, which continues to this day.
The Dayak traditions, previously practiced through Hakayau, Habunu, Hatetek, and Ha-Jipen, were abruptly halted on the face of the earth in 1894 at Tumbang Anoi.
This event is not only a historical and cultural occurrence, but can also be called the "Dayak Awakening Day."
During that time, various representatives and factions gathered at Tumbang Anoi, the location of the meeting, representing their respective clans and Dayak tribes worldwide.
Who were they, the representatives of each Dayak clan who participated in the Tumbang Anoi Peace Agreement? From historical records, we know that 138 official delegates attended the meeting.
In addition to the 4-H (Hakayau, Habunu', Hatetek and Hajipen) topic being the main agenda, what is relevant to our book is the aspect of Cultural Customs. In the Summary of the Results of the Tumbang Anoi Meeting (Usop, p. 218-219), the participants agreed on 10 points regarding customary law.
After the first point on (Hakayau, Habunu', Hatetek and Hajipen - Headhunting, killing, mutual attacks, and slavery), the second point is as follows:
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Customary Law: The meeting also discussed the law that was patched. All were established and reaffirmed so that customary laws could always be used and became common rules within the Dayak community.
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Anyone who kills must pay sahiring and the costs of tiwah are borne by the perpetrator.
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Do not disturb other people's households, and if this happens, heavy fines will be imposed.
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Do not commit crimes or rob others, as there are no other justifications.
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Everyone must have their own house for safety.
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Every household must pay taxes to the Dutch Government.
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Do not violate customs in relation to close family members like siblings, parents, grandparents, etc.
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Do not take someone else's wife.
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In a case between the Damang Batu family and the Tamanggung Awan from Tanah Siang, Nyai Rantai handed over a bell known as "tende bunu" (which means all killings are forgiven) as a sign of peace resolution. Before this, it was recorded that Raden Johannes, Damang Batu, Tamanggung Tawa, and Dutch and French representatives, Tuan Berson and Tuan Branni, attended as witnesses. Tamanggung Tawa objected to the presence of the Dutch, while Damang Batu and Raden Johannes disagreed with the meeting being canceled, so according to customary law, the Dutch had to hand over Nona Mariam as Damang Batu's sister.
The Dayak traditions
The Dayak traditions, previously practiced through Hakayau, Habunu, Hatetek, and Ha-Jipen, were abruptly halted on the face of the earth in 1894 at Tumbang Anoi. This, once again, represents an unintended consequence, which has gradually affected Dayak culture to this day.
What can be said after reading and thoroughly studying the agreements made by the people of Borneo, represented by the 138 participants, concerning Customary Law?
The first impression is that the points of agreement are binding and represent the soul and spirit of the Dayak people at that time. The Dayak Customary Law was meant for the Dayak people living within and following the corresponding customary law. The points of Customary Law were certainly the "essence" of long discussions and debates condensed into these points. Thus, they became a binding agreement.
Upon closer examination, even though most Dayaks at that time adhered to their traditional beliefs, the points of Customary Law agreed upon in the meeting bear a striking resemblance to the "Ten Commandments" in the Bible, which is also known as the Decalogue (deka = 10, log = words, commandments).
The question arises: Was there Christian influence (through the Dutch East Indies company's agents and Damang Johannes) on the points of the Customary Law? We cannot speculate on this, as it is difficult to prove. What is certain is that truth is universal and exists everywhere.
These values are universal, so they apply to any ethnic group around the world. There are certainly cultural similarities due to these shared values. However, each ethnic group has its unique characteristics, which form its identity.
If we adhere to the concept that "every regulation originates from actions and practices that govern the mindset and behavior of a society," then the Dayak Customary Law established in the Tumbang Anoi Agreement emerged from the Dayak people's own cultural and customary practices.
Tumbang Anoi in 1894 as a milestone in the international Dayak awakening
Therefore, the Peace and Unity Meeting of the Dayak held in Tumbang Anoi in 1894 is a pivotal moment in the history of Dayak customs and culture. How could it not be! For during the meeting, which lasted from May 22, 1894, to July 24, 1894, it was agreed not only to end the 4-H practice but also to establish the foundations of Dayak Customary Law.
Integration, in a social context, refers to the connection between individuals and a larger society, usually measured in terms of roles in work, organizations, and community.
The term "integration" means the act of uniting two or more things. It refers to the process of consolidating basic concepts, facts, and knowledge into a unified whole during a social process.
Thus, Tumbang Anoi 1894, in the perspective of Dayak social history, is a landmark moment in the social history of the Dayak people.
-- Masri Sareb Putra