Dayak's Ethnic Identity Process and Its Dynamics

  

The working meeting of the Partai Persatuan Daya (PPD) in the city of Sintang, West Kalimantan, on July 26, 1958. Documentation: Yosef Palaunsoeka.

PONTIANAK - DAYAKTODAY: The Dayak people of Borneo are among the most diverse and culturally rich indigenous groups in Southeast Asia. Their history is defined not only by their deep connection to the forests and rivers of Borneo but also by their continual evolution as a people with a distinct and resilient identity. 

This identity process, one that stretches across centuries, has been shaped by both internal forces—cultural preservation and unity—and external pressures, such as colonialism, modern state-building, and the forces of globalization. 

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Over the course of history, the Dayak people have navigated the complex terrain of identity, striving to preserve their traditional ways while adapting to a rapidly changing world. 

The Dayak's journey of self-definition reflects the dynamics of resistance, survival, and the assertion of belonging. This ongoing process shapes an evolving ethnic identity.

Early Encounters and Colonial Impositions

The narrative of the Dayak’s identity begins in the mid-18th century with the introduction of the term “Dajak” in 1757 by Hogendorff, a Dutch colonial administrator in Banjarmasin. This external imposition was the first formal recognition of the Dayak as a collective group, though the term was applied broadly to many distinct tribal societies across Borneo.

 Hogendorph’s report to the Netherlands was more about the colony’s governance and less about an understanding of the Dayak’s internal diversity. 

The term “Dajak,” with its colonial undertones, reflected a European attempt to categorize and label indigenous groups without an accurate understanding of their complex social, linguistic, and cultural structures.

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However, the Dayak people themselves had a much more nuanced sense of identity. Divided into various tribes with different languages, traditions, and customs, the Dayak had long seen themselves as distinct from other ethnic groups on Borneo. 

The term "Dajak," while initially imposed by external forces, laid the groundwork for a collective identity that would grow stronger in the coming centuries. It was, in essence, a catalyst for a much larger and more complex process of ethnic and cultural consolidation that would take place in the 19th and 20th centuries.

Unification Through Conflict: The Tumbang Anoi Peace Agreement (1894)

The Tumbang Anoi Peace Agreement of 1894 was a pivotal event in the Dayak identity process. Prior to this agreement, the Dayak communities were often fragmented, with each tribe maintaining its own way of life and political structure. 

The practice of Mutual headhunting, mutual killing, mutual attacks, and slavery (known as H-3, J - Hakayau, Habunu' Hatetek, H-Jipen) was prevalent in many parts of Borneo, and the Dutch colonial government, in conjunction with local rulers, sought to impose greater control over the region. The peace agreement, which aimed to end slavery and the violent practices associated with it, was a moment of both reconciliation and unification.

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The agreement brought together 152 Dayak tribes from across Borneo, marking the first formal collective effort to unite various Dayak peoples under a shared cause. It also demonstrated the Dayak’s capacity for self-organization and leadership, as evidenced by Damang Batu, a prominent leader who played a central role in the peace negotiations. This was not merely a diplomatic resolution—it was the beginning of a larger process of self-recognition and collective solidarity that would later feed into the modern Dayak identity. While the Dutch East India Company initiated the agreement, it was the Dayak themselves who took the initiative in laying down their own terms for peace, which demonstrated both autonomy and political maturity.

This event was not just about ending slavery; it was also about laying the groundwork for future Dayak unity. The Tumbang Anoi Peace Agreement is therefore a critical milestone in the Dayak's journey toward a collective ethnic identity, as it set the stage for cooperation between various tribes and the beginning of organized political and social movements among the Dayak people.

The Interwar Years and the Rise of Dayak Political Consciousness

By the early 20th century, the Dayak people began to formalize their political consciousness and identity further. The Pakat Dayak movement, which emerged in 1926, marked a significant shift in the way the Dayak saw themselves in relation to the broader political and social landscape. The movement was born out of the need to address the socio-economic underdevelopment that plagued many Dayak communities, exacerbated by the colonial exploitation of Borneo’s resources and the imposition of foreign political systems. Pakat Dayak sought not only to preserve the Dayak’s rich cultural traditions but also to fight for their rights within the changing political order.

Pakat Dayak was instrumental in challenging the colonial power structures and advocating for better living conditions, land rights, and a recognition of the Dayak people as a political force. This movement was among the first organized efforts to unite the various Dayak tribes under a single banner, creating a pan-Dayak political consciousness. 

The establishment of the Partai Persatuan Daya (PPD) in 1945 marked the continuation of this political momentum. The PPD, founded on January 1, 1946, sought to provide a platform for Dayak political representation in the newly emerging post-colonial nation-state of Indonesia. This era marked a transition from passive resistance to active political engagement, as Dayak leaders began to understand that only through unity and political mobilization could they protect their cultural and land rights in the face of an expanding national framework.

Modernizing Identity: The 1992 Pontianak Seminar and Beyond

The late 20th century saw a more global dimension to the Dayak’s ethnic identity process. The 1992 International Dayak Cultural Seminar in Pontianak was a critical juncture in the Dayak’s assertion of their identity on a global scale. This event was not only about celebrating Dayak culture but also about positioning the Dayak people as active participants in global cultural discourse. It was during this seminar that the Dayak people came together to standardize the spelling of their name, agreeing on the use of “Dayak,” “Dayak’,” and “Dyak.” This decision was more than a linguistic choice; it was a deliberate act of reclaiming and standardizing their identity for both domestic and international audiences.

The Majelis Adat Dayak Nasional - Ikatan Cendekiawan Dayak Nasional - National Dayak Customary Council (MADN), founded in 2008, built on this momentum, formalizing the Dayak's rights to self-governance and customary law in a rapidly modernizing Indonesia. By establishing MADN, the Dayak people created a body that would defend their rights over their land, culture, and traditions in the face of encroaching industries such as logging and mining. This organization became a vital tool for mobilizing Dayak communities, ensuring that their voices were heard in national and international forums, and affirming that the Dayak were not just a historical remnant but a dynamic and evolving people with a strong future ahead.

The 21st Century: Unity and Global Advocacy

The 21st century marked a new era for the Dayak people, one of greater unity and advocacy. The 2017 International Dayak Cultural Congress in Bengkayang was a pivotal event, producing the Bengkayang Declaration, which called for “One Dayak without borders.” This declaration was a unifying force, calling for the end of divisions among Dayak tribes and communities, both within Indonesia and beyond. The declaration emphasized the importance of unity in the face of external challenges, including deforestation, the exploitation of natural resources, and the displacement of indigenous peoples from their ancestral lands. This unity was not just symbolic but practical, as Dayak communities began to see that their collective strength—rooted in shared history, culture, and values—was their best weapon for facing the challenges of the modern world.

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The formation of the Ikatan Cendekiawan Dayak Nasional (ICDN) in 2019 was another significant milestone, as it gave rise to an intellectual and professional platform for Dayak scholars and activists. The ICDN sought to harness the knowledge and expertise of Dayak intellectuals to address contemporary issues affecting the Dayak people, from climate change to political representation. The ICDN provided a space for the Dayak to not only preserve their culture but also to ensure their active participation in shaping Indonesia’s future.

Furthermore, the 125th anniversary of the Tumbang Anoi Peace Agreement in 2019 was commemorated through a national seminar held at Bappenas (National Development Planning Agency), which focused on the impact of the relocation of Indonesia's capital city and the challenges this posed for the Dayak communities of Kalimantan. This anniversary was a moment for reflection on the progress made since the historic agreement but also a reminder of the ongoing struggles the Dayak face in the face of modernization and state-led development.

Resilience and Adaptation: The Ongoing Journey

The Dayak’s ethnic identity process is a dynamic and ongoing journey, one that constantly shifts in response to changing political, social, and economic forces. What began as a colonial imposition of the term "Dajak" has evolved into a proud, unified identity, embraced by Dayak peoples across Borneo and beyond. The journey from fragmentation to unity, from marginalization to political engagement, has been marked by significant cultural, social, and political milestones. These events have helped the Dayak people navigate the complexities of modernity while maintaining their cultural integrity and sense of self.

Today, the Dayak’s ethnic identity is defined not just by historical struggles but by a continuous effort to adapt to a globalized world without losing the essence of their traditions. 

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The Dayak people’s journey is one of resilience and adaptation —a testament to their ability to not only survive but to thrive in a rapidly changing world. Their identity is not static; it is ever-evolving, shaped by the contributions of each generation, who continue to define what it means to be Dayak in an interconnected world. 

The Dayak people are not just passive recipients of history but active agents in their own cultural and political destiny, determined to ensure that their place in the world is one of respect, dignity, and pride.

-- Masri Sareb Putra