Dayak: Origins and First Use as Indigenous Identity of Borneo

Excavations at the ancient Niah Caves in Miri, Sarawak uncovered evidence of "deep skulls" and other artifacts, including ceramics and various tools used by early humans at the site. The discovery, led by Ipoi Datan, a Dayak Lundayeh and head of the Sarawak Museum, was scientifically confirmed through carbon dating. The results of the carbon tests provided compelling evidence that humans have been present in the Niah Caves for over 40,000 years. Reproduction of the documentation was provided by Masri Sareb Putra from the Niah Museum.

KUCHING - DAYAKTODAY: The origins of the Dayak people have long been shrouded in misunderstanding, a result of both historical gaps and limited documentation. 

For centuries, the true history of the Dayak has remained elusive, with much of the narrative shaped by external perspectives that have failed to accurately capture the richness and complexity of their culture.

This misunderstanding is rooted in a lack of detailed historical knowledge and the absence of firsthand accounts from the Dayak people themselves. As a result, the true origins and cultural significance of the Dayak have often been obscured, leading to misconceptions that persist to this day.

The Misunderstanding of Dayak Origins: A Historical Gap and Limited Documentation

There has been a long-standing misunderstanding about the origins of the Dayak people, stemming primarily from two key factors. 

Read Niah Cave: Dayak Heritage in Borneo’s Majestic Landscape

First, the lack of detailed historical knowledge, combined with limited access to primary sources, has resulted in the distortion of Dayak history. This gap in understanding has persisted for centuries, leaving much of the Dayak people's origins and culture shrouded in uncertainty. For much of history, the voices of Dayak people themselves were absent from the written record, leaving their culture and identity open to interpretation by outsiders. Without firsthand accounts or documents produced by Dayak individuals, the full complexity and richness of their history were often overlooked or misunderstood.

Second, one of the key reasons for this absence of Dayak voices in written history is the lack of a robust tradition of writing and literacy within Dayak communities. For generations, the Dayak people relied on oral traditions to pass down their knowledge, stories, and cultural practices. While this oral tradition is rich and vibrant, it was not always captured or preserved in written form, which meant that outsiders, including colonial powers and explorers, were left to write about the Dayak from their own perspectives. These external accounts, often based on limited interaction and biased interpretations, played a significant role in shaping public perceptions of the Dayak people.

Dayak's self-authored history reshapes cultural understanding

The absence of written records created a historical void that was often filled with assumptions and stereotypes. These external perspectives, while often well-meaning, failed to grasp the full complexity of Dayak society and culture. Instead, the Dayak were often depicted through a narrow lens, which frequently focused on their "primitive" or "wild" nature, as perceived by those unfamiliar with their customs. This led to the perpetuation of myths and misconceptions about the Dayak people, which continue to influence popular understanding of their identity today.

Read Unpacking the Labeling of the Dayak in the Past

In recent years, however, a significant shift has occurred. More and more scholars, researchers, writers, and literacy activists of Dayak descent have emerged, actively participating in the documentation of their own culture, history, and identity. This growing body of work is gradually reshaping the narrative around the Dayak people, offering a more accurate, nuanced, and self-representative perspective. By documenting their own stories and histories, Dayak individuals are reclaiming their voice and asserting control over how their culture is understood and represented.

This shift in the way Dayak history is being documented is critical for correcting the misconceptions that have long plagued the understanding of this indigenous group. For centuries, Dayak culture and identity were interpreted through the lens of outsiders, often leading to distorted portrayals. Now, thanks to the efforts of Dayak scholars and writers, there is a growing effort to present an authentic, grounded account of their history and culture—one that reflects the true essence of Dayak life, traditions, and values.

As more Dayak-authored works emerge, it becomes increasingly clear that the Dayak people are not a monolithic group, but rather a diverse and complex society with a rich tapestry of languages, customs, and beliefs. The earlier, generalized portrayals of the Dayak as one homogeneous group are being replaced with a more accurate representation of their cultural diversity. This shift allows for a fuller appreciation of the distinctiveness of each Dayak subgroup, as well as the common threads that bind them together as a people.

The importance of correcting these misconceptions cannot be overstated. By recognizing the value of Dayak-authored history, we gain a deeper understanding of the true nature of their culture, identity, and relationship to the land. Dayak history is not a series of disconnected stories told by outsiders, but a living, evolving narrative shaped by the experiences and voices of the people themselves. This shift toward self-authorship is not just about correcting past wrongs, but about empowering the Dayak people to shape their own future.

As we continue to explore and learn about the Dayak, it is crucial that we take into account their own perspectives and contributions. The growing body of work by Dayak scholars, researchers, and writers is a testament to the resilience of the Dayak people and their ability to preserve and share their culture, despite the challenges they have faced throughout history. This self-authored narrative represents a vital step toward restoring the true history of the Dayak people and ensuring that their voice is heard and valued.

In conclusion, the historical misunderstanding of the Dayak people has been shaped by external perspectives and a lack of self-authored documentation. The absence of Dayak voices in the historical record has resulted in biased and misleading portrayals of their culture and identity. However, with the increasing efforts of Dayak scholars, researchers, and writers, a more accurate and self-representative narrative is emerging. 

Read Sejarah Asal usul Dayak Berdasarkan Bukti Arkeologis

This shift is crucial not only for correcting past misconceptions but also for ensuring that the Dayak people are able to define their own identity and share their stories with the world. As we move forward, it is essential that we continue to support and amplify the voices of the Dayak people, allowing them to shape their own historical narrative.

Dayak: Not From Anywhere, But From Here—Borneo

One of the most enduring misconceptions about the Dayak people is the belief that they migrated to Borneo from other regions. This idea has persisted for years, largely because of the lack of historical records and the limited documentation of the Dayak's long-standing presence on the island. However, this perspective fails to acknowledge the deep historical roots the Dayak people have in Borneo, which extend far beyond the arrival of external influences. The Dayak are not newcomers to the island but have lived here for millennia, forming a profound and lasting connection with the land.

Research into the prehistoric period offers valuable insights into the true origins of the Dayak people. Studies by linguist Robert Blust and archaeologist Peter Bellwood suggest that the Dayak, along with other indigenous groups of Borneo, are among the earliest inhabitants of the island. These scholars emphasize that the presence of the Dayak on Borneo is not a recent development but rather a historical continuity that predates most other forms of settlement on the island. This deeper understanding challenges the migration theory and highlights the indigenous roots of the Dayak people.

Archaeological discoveries provide additional support for the argument that the Dayak have been living on Borneo for tens of thousands of years. 

One such discovery is the human remains found in the Niah Caves in Miri, Sarawak. Dating back approximately 40,000 years, this find, made in collaboration with the Sarawak Museum and archaeologists from the UK and the United States, offers irrefutable evidence of human presence on the island. The use of carbon dating on the remains confirmed their age, further solidifying the theory that the Dayak people have inhabited Borneo for a much longer period than previously believed.

Read The Dayak Today: The First Nation of Borneo in All Its Glory!

The continuity of the Dayak's presence on Borneo serves as a testament to their deep cultural and historical ties to the island. These findings affirm that the Dayak are an indigenous people of Borneo, with a history that stretches back millennia. This enduring relationship with the land underscores the importance of recognizing the Dayak's rightful place as the original inhabitants of the island, rather than viewing them through the lens of migration from external regions.

The Term "Dayak" First Appeared in 1757

The term Dayak is now widely used to refer to the indigenous peoples of the interior regions of Borneo, but its usage in historical records can be traced back to 1757. The first recorded use of the term Dayak was by the Dutch, who had begun exploring the island at that time. 

In their book Borneo in Ondergang en Culturen of Drift, Jan B. Ave and V.T. King note that by 1757, the term Dayak was already known to the Dutch, as evidenced by its appearance in the description of Banjarmasin by J.A. Von Hogendorff. In their work, on page 10, they write:

"Naar ops was het woord 'Dayak' reeds in 1757 aan Nederlanders bekend, getuige het voorkomen van die term in de beschrijving van Banjarmasin door J.A. Von Hogendorff. Het woord betekent 'binnenland'." 

This phrase translates to, "The word 'Dayak' was already known to the Dutch in 1757, as evidenced by its appearance in J.A. Von Hogendorff's description of Banjarmasin. The word means 'interior' or 'inland.'" 

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The term was used to describe the indigenous peoples living in the interior regions of Borneo, who were geographically and culturally distinct from the coastal peoples that the Dutch had more contact with. The usage of the term "Dayak" by the Dutch underscores the distinction between the interior, indigenous populations and the external influences, such as European colonial powers, that were beginning to make their presence felt on the island. 

Over time, the term became a catch-all for various ethnic groups residing in Borneo's interior, even though the people themselves may identify more specifically by their ethnic subgroups. 

The term Dayak has come to embody not just a specific group of people, but also the cultural and historical legacy of those who have long called the interior of Borneo their home.

Dayak as the Standardized Term Since 1992

The Institute of Dayakology Research and Development (IDRD), which later evolved into the Institut Dayakologi (ID), deserves recognition as a pivotal institution in establishing global consensus on the use of the term "Dayak" as the sole official reference for the indigenous ethnic groups of Borneo. Prior to this consensus, various terms were used in both spoken communication and academic literature. At least four variations were commonly found: Dyak, Daya, Daya', and Dayak.

Read https://www.dayaktoday.com/2025/02/jejak-kerajan-dayak-dan-pengakuan.html

IDRD played a crucial role in standardizing the term "Dayak," particularly through the organization of the International Seminar on Dayak Culture in 1992 in Pontianak. This seminar was a landmark event in the intellectual history of the Dayak people, as it successfully brought together representatives from various regions of Borneo, including Dayak communities, as well as academics, researchers, and intellectuals—both Dayak and non-Dayak. During the forum, extensive discussions took place, incorporating ethnolinguistic, historical, and cultural identity perspectives, ultimately leading to the agreement that "Dayak" was the most appropriate and representative term for all indigenous groups residing in the interior of Borneo.

This decision held deeper significance beyond mere linguistic standardization. Previously, in Dutch colonial documents dating back to 1757, different terms were used to describe the Dayak communities, including "binenenland," referring to inland populations. However, these terms failed to capture the true identity and dignity of the Dayak people as a culturally rich and historically significant entity. By establishing "Dayak" as the official designation, a stronger sense of autonomy and pride emerged, reinforcing the identity of the Dayak as a free and sovereign ethnic group.

Read Long Midang dan Misteri Era Megalitikum

Dayak standardization strengthens identity, rights, and sovereignty

Beyond linguistic implications, this consensus profoundly influenced multiple domains, shaping academic discourse, governmental frameworks, and the broader recognition of indigenous rights and cultural heritage. 

The agreement not only standardized terminology but also reinforced the legitimacy of Dayak identity in historical narratives, legal frameworks, and contemporary socio-political contexts. It served as a cornerstone for decolonizing knowledge production, ensuring that Dayak voices and perspectives were not only acknowledged but actively integrated into scholarly works, policymaking, and cultural revitalization efforts.

Read Long Midang dan Misteri Era Megalitikum

Since 1992, "Dayak" has been widely embraced in academic literature, enshrined in government documents, and prominently featured in socio-political movements advocating for indigenous rights. This shift has facilitated a more cohesive representation of Dayak identity, empowering communities to articulate their aspirations on both national and international platforms. The institutionalization of the term has also provided a crucial mechanism for resisting external categorizations that historically fragmented or marginalized indigenous identities. As a result, Dayak scholars, activists, and policymakers have leveraged this consensus to push for greater self-determination, land rights, and socio-economic inclusion.

IDRD has played a pivotal role in sustaining and expanding this movement. More than a research institution, it has become a driving force for cultural awareness, academic advancement, and intellectual sovereignty among the Dayak people. 

By fostering interdisciplinary studies, producing indigenous scholarship, and advocating for policy changes, IDRD has ensured that the Dayak narrative remains dynamic and relevant. Its influence extends beyond Borneo, inspiring similar indigenous movements worldwide, reinforcing the importance of cultural resilience, and affirming the right of indigenous communities to define their own identities and futures.

-- Masri Sareb Putra, M.A.