Part 29 (2/2)

A Punan community consists generally of some twenty to thirty adult men and women, and, about the same number of children. One of the older men is recognised as the leader or chief. He has little formally defined authority, but rather the authority only that is naturally accorded to age and experience and to the fuller knowledge of the tribal history and traditions that comes with age. His sway is a very mild one; he dispenses no substantial punishments; public opinion and tradition seem to be the sole and sufficient sanctions of conduct among these Arcadian bands of gentle wary wanderers. Decisions as to the movements of the band are arrived at by open discussion, in which the leader will exercise an influence proportioned to his reputation for knowledge and judgment. He is mainly responsible for the reading of the omens, and has charge of the few and simple household G.o.ds -- if that lofty t.i.tle may be given to the wooden image of a crocodile and the bundle of charms attached to it which are always to be seen in a Punan camp.

If, in case of disagreement, one or more of the members of a band refuses to accept the judgment of the leader and of the majority, he, or they, will withdraw from the community together with wife and children, to form a band which, though in the main independent of the parent group, will usually remain in its near neighbourhood and maintain some intercourse. Fighting between Punans, whether of the same or of different communities, is very rare; the only instances known to us are a few in which Punans have been incited by men of other tribes to join in an attack on their fellows.

The members of the band are for the most part the near relatives of the leader, brothers and sons and nephews with their wives and children. Each man has usually one wife. We know of no instances of polygyny amongst them; though we know of cases in which a Punan woman has become the second wife of a man of some other tribe. On the other hand, polyandry occurs, generally in cases in which a woman married to an elderly man has no children by him. They desire many children, and large families are the rule; a family with as many as eight or nine children is no rarity.

Marriage is for life, though separation by the advice and direction of the chief, or by desertion of the man to another community, occurs. s.e.xual restraint is probably maintained at about the same level as among the other peoples, the women being more strictly chaste after than before marriage. The ceremony of marriage is less elaborate than among the settled tribes. A young man will become the lover of a girl generally of some other group than his own, and when she becomes pregnant the marriage is celebrated. There is little or no formal arrangement of marriages by the elders on behalf of the young people.

The ceremony of marriage consists merely in a feast in which all, or most of, the members of the two communities take part. Speeches are made, and the leaders exhort the young couple to industry and to obedience to themselves, making specific mention of the princ.i.p.al duties of either s.e.x, such as collecting camphor and procuring animal food for the man, the preparing of sago, cooking, and tending the children for the woman.

After the ceremony, the husband joins the wife's community and generally remains a member of it; unlike the Kayans, among whom a husband, though he may live for some years with his wife's people, eventually brings her to his father's village. No definite payment is made to the parents of the bride, but some small gift, perhaps two or three pounds of tobacco, is usually presented to them by the bridegroom.

Adverse omens may cause the postponement of a marriage; but beyond this there seems to be no regular method of obtaining or seeking divine sanction for the marriage; an offering of cooked food may be made to Bali-Penyalong, by placing it on a stake beneath the image of the crocodile (which seems to serve as an altar) with some dedicatory words -- for like the other peoples the Punans are voluble in speech, both in human intercourse and in appealing to the supernatural powers. On such occasions the words uttered usually take in part the form of a prayer for protection from danger.

Those who are accustomed to all the complex comforts and resources of civilisation, and to whom all these resources hardly suffice to make tolerable the responsibility and labour of the rearing of a family, can hardly fail to be filled with wonder at the thought of these gentle savages bearing and rearing large families of healthy well-mannered children in the damp jungle, without so much as a permanent shelter above their heads. The rude shelter of boughs and leaves, which is their only house, is perhaps made a little more private than usual for the benefit of the labouring woman. The pregnant woman goes on with her work up to the moment of labour and resumes it almost immediately afterwards. She at once becomes responsible for the care of the infant. The only special treatment after childbirth is to sit with the back close to a fire, so as to heat it as much as can be borne. The delivery is sometimes aided by tightly binding the body above the gravid uterus in order, it would seem, to prevent any retrogression of the process. While the mother goes about her work in camp, the infant is usually suspended in a sling of bark-cloth from a bent sapling or branch, an arrangement which enables the mother to rock and so soothe the child by means of an occasional push. When travelling or working in the jungle the mother carries the infant slung upon her back, either in a bark-cloth or a specially constructed cradle of plaited rattan such as is used by the Kayans. The infant is suckled from one to two years, and then takes to the ordinary diet of boiled wild sago, varied with other animal and vegetable products of the jungle.

The children begin to help in the family work at a very early age. They are disciplined largely by frequent warnings against dangers, actual and suppositious, of which they remain acutely conscious throughout life. This discipline no doubt contributes largely to induce the air and the att.i.tude of timid alertness which are so characteristic of the Punan. Harmony and mutual help are the rule within the family circle, as well as throughout the larger community; the men generally treat their wives and children with all kindness, and the women perform their duties cheerfully and faithfully.

The religious beliefs and practices of the Punans are similar to those of the Kayans, but are less elaborated. They observe a simpler system of omens, of which the behaviour and calls of lizards and gra.s.shoppers and of the civet cat (ARCTOGALE) are the chief. They pray to Bali Penyalong, who seems to be the princ.i.p.al object of their trust. This being is probably conceived anthropomorphically, but his human qualities are not so clearly marked as in the case of the G.o.ds of the settled tribes. They make no images in human form, and we do not know that Bali Penyalong is supposed by them to have a wife. The only image used in rites is the wooden image of the crocodile, which is carried from place to place with every change of camp. In communicating with the omen-creatures, fire and the frayed sticks are used in much the same way as by the Kayans. Their rites involve no animal sacrifices, and they do not look for guidance or answer to prayer in the entrails of animals. It seems probable that the Punans in each region have absorbed some of their religious and superst.i.tious notions from the settled tribes of the same region; for in each region the Punan beliefs are different, showing more or less affinity to those of the settled tribes. It is an obscure question whether all their religious belief has been thus absorbed from more cultured neighbours, or whether the Punans represent in this and other respects the perpetuation (perhaps with some degeneration or impoverishment) of a more primitive culture once common to the ancestors of all, or the greater part of, the tribes of Borneo.[175]

The fact that the princ.i.p.al divinity recognised by them bears the same name (Bali Penyalong) as the chief G.o.d of the Kenyahs is compatible with either view.

Beside Bali Penyalong the Punans are aware of the existence of other divinities, which, however, are very obscurely conceived and seldom approached with prayer or rite. As regards the land of shades and the journey thither, Punan beliefs are closely similar to those of Kenyahs and some of the Klemantans. Their account of the journey of the dead includes the pa.s.sage of a river guarded by a great fish and a hornbill (see Chap. XIV.). But they practice no burial and no funeral rites. As soon as a man dies in any camp, the whole community moves on to a new camp, leaving his body under one of their rude shelters, covered only with a few leaves and branches.

Their view of the life after death seems to involve no system of retribution and to be wellnigh devoid of moral significance. Their religious beliefs probably influence their conduct less strongly than do those of the Kayans; for among the latter such beliefs certainly make strongly for social conduct, I.E. for obedience to the chiefs and for observance of custom and public opinion; but in the Punan community the conditions of life are so simple and so nearly in harmony with the impulses of the natural man that temptations to wrong-doing are few and weak; external sanctions of conduct, therefore, are but little needed and but little operative.

Danger a.s.sails the Punan on every side and at all times, hence alertness, energy, and courage are the prime virtues; courage is rated highest, and a woman looks especially for courage in her husband. But though courageous and active, Punans are not pugnacious; as was said above, they rarely or never fight against one another, and the nomadic groups of each region maintain friendly relations with one another. Within each group harmony and mutual helpfulness is the rule; each shares with all members of the group whatever food, whether vegetable or animal, he may procure by skill or good fortune. On returning to camp with a piece of game, a Punan throws it down in the midst and it is treated as common property. If he has slain a large pig or deer, too heavy for him to bring in unaided, he returns to camp and modestly keeps silence over his achievement until some question as to his luck is put to him; then he remarks that he has left some small piece of game in the jungle, a mere trifle. Three or four men will then set out and, following the path he has marked by bending down twigs on his way back to camp, will find the game and bring it in. If a present of tobacco is made to one member of a group of Punans, the whole ma.s.s is divided by one of them into as many heaps as there are members of the band present; and then each of them, men and women alike, takes one heap for his or her own use, the one who divided the ma.s.s taking the heap left by the rest.

In spite of their shyness and timidity, they respond readily to kind treatment. They are never seen on the rivers, as they have no boats and cannot easily be persuaded to venture a trip in a boat. It is possible to make many expeditions through the jungle without getting any glimpse of them. One of us (C. H.) had lived in the Baram district six years before succeeding in seeing a single Punan. The history of his first meeting with Punans may serve to ill.u.s.trate their timidity, caution, and good feeling. On making a long hunting trip on the slopes of Mount Dulit, he took with him a Sebop who was familiar with Punans and their language. For some days no trace of them was seen; but one morning freshly made footprints were observed round about the camp. The following night a cleft stick was set up at some twenty paces from the camp with a large cake of tobacco in the cleft, and on the stick a mark was carved which would be understood by the Punans as implying that they were at liberty to take the tobacco. This is a method of opening communications and trade with them well known to the Klemantans. In the morning the tobacco had disappeared, and fresh foot prints showed that its disappearance was due to human agency. The following night this procedure was repeated, and in the course of the day Punan shouts were heard, coming from a distance of some hundreds of yards. The interpreter was sent out with instructions to parley and, if possible, to persuade the Punans to come into camp. Presently he returned with two shy but curious strangers, who squatted at some distance and were gradually encouraged to come to close quarters. After staying a few minutes and accepting presents of tobacco and cloth, they made off. On the following day they returned with eight male companions, bringing a monkey, a hornbill, and a rare bird, all killed with their poisoned darts; and they enquired how much rubber they should bring in return for the tobacco. They were told that no return was expected, but, understanding that animals of all sorts were being collected, they attached themselves to the party, lent their unmatched skill to adding to the collections, and brought in many rare specimens that now repose safely in the Natural History Museum at South Kensington. They soon gained confidence and took up their sleeping quarters under the raised floor of the rough hut; and, when after some weeks the time for parting came, they voluntarily took a prominent part in carrying down the collections to the boats, and went away well satisfied with the simple presents they received.

Punans never build boats or travel on the water of their own initiative and agency. In fact they dislike to come out from the shade of the forest on to a cleared s.p.a.ce or the stony bed of the river. They are very conservative in spite of their intercourse with more advanced tribes, and they harbour many irrational prejudices. They entertain a particular aversion to the crocodile, an aversion strongly tinged with awe. They will not kill it or any one of their omen-beasts. They are very shy of whatever is unfamiliar. Many of them will not eat salt or rice when opportunity offers.

The medicine men or DAYONGS of the Punans are distinguished for their knowledge and skill, and are in much request among the other tribes for the catching of souls and the extraction of pains and disease. They are therefore fairly numerous; but, as among the other peoples, the calling is a highly specialised one, though not one which occupies a man's whole time or excuses him from the usual labours of his community. Their methods do not differ widely from those of the Kayan and Kenyah DAYONGS.

The Punan has great faith in charms, especially for bringing good luck in hunting. He usually carries, tied to his quiver, a bundle of small objects which have forcibly attracted his attention for any reason, E.G. a large quartz crystal, a strangely shaped tusk or tooth or pebble, etc., and this bundle of charms is dipped in the blood of the animals that fall to his blow-pipe.

As regards dress and weapons the Punan differs little from his neighbours. A scanty waist-cloth of home-made bark-cloth, or equally scanty skirt for the woman, strings of small beads round wrists or ankles or both, numbers of slender bands of plaited palm-fibre below the knees and about the wrists, and sometimes a strip of cloth round the head, make up his costume for all occasions.

All his belongings are such as can easily be transported. He carries a sword, a small knife, a blow-pipe with spear-blade attached, and a small axe with long narrow blade for working camphor out of the heart of the camphor-tree. Besides these essential tools and weapons, which he constantly carries, the family possesses sago-mallets and sieves, dishes and spoons or spatulas of hard wood, and tongs of bamboo for eating sago,[176] a few iron pots,[177] large baskets for carrying on the back, a few mats of plaited rattan, and small bamboo boxes.

These are the sum of the worldly goods of a Punan family, and it would, we suppose, be difficult to find another people who combine so great a poverty in material possessions with so high a level of contentment and decent orderly active living.

Although his material possessions are so few, the Punan is not capable of fas.h.i.+oning all of them by his own independent efforts. All his metal tools he obtains from the Kayans (or other tribes) who are his patrons. But everything else he makes with his own hands. The long blow-pipe of polished hard-wood, which is his favourite weapon, he makes by the same methods and as well as the Kayans. But the iron rod which he uses in the process of boring the wood he cannot make. This ill.u.s.trates his intimate dependence on other tribes, and seems to imply that the blow-pipe, at least in the highly finished form in which it is now used, cannot have been an independent achievement of the Punans. They are especially skilful in the plaiting of rattan strips to make baskets, mats, and sieves. They do little wood-carving, but carve some pretty handles for knives and decorative pieces for the sword-sheaths from the bones of the gibbon and deer. They are expert also in making bamboo pipes with which to imitate the calls of the deer and of some of the birds.

Hunting, tracking, and trapping game are the princ.i.p.al and favourite pursuits of the men; they display much ingenuity in these pursuits and attain a wonderful skill in the interpretation of the signs of the jungle. For example, a Punan is generally able to read from the tracks left in the jungle by the pa.s.sage of a party of men, the number of the party, and much other information about it. They are expert scouts, and, when their neighbourhood is invaded by any party whose intentions are not clearly pacific, they will follow them for many days, keeping them under close observation while remaining completely hidden.

The Punan has few recreations. His highest artistic achievement is in song. His princ.i.p.al musical instrument is a simple harp made from a length of thick bamboo (Fig. 86); from the surface of this six longitudinal strips are detached throughout the length of a section of twenty inches or more, but retain at both ends their natural attachments. Each strip is raised from the surface by a pair of small wooden bridges, and is tuned by adjusting the interval between these. The only other musical instrument is a very simple ”harmonica.” A series of strips of hard-wood, slightly hollowed and adjusted in length, are laid across the s.h.i.+ns of the operator, who beats upon them with two sticks. But the finest songs are sung without accompaniment and are of the nature of dramatic recitals in the manner of a somewhat monotonous and melancholy recitative. To hear a wild Punan, standing in the midst of a solemn circle lit only by a few torches which hardly seem to avail to keep back the vast darkness of the sleeping jungle, recite with dramatic gesture the adventures of a departing soul on its way to the land of shades, is an experience which makes a deep impression, one not devoid of aesthetic quality.

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