Part 30 (1/2)
In dancing, the Punan attains only a very modest level. The men dance upon a narrow plank (for the good reason that they have nothing else to dance upon); and the exhibition is one of skilful balancing on this restricted base while executing a variety of turning movements and postures. The women dance in groups with very restricted movements of the feet, and some monotonous swaying movements of the arms and body. The men also imitate the movements of monkeys and of the hornbill and the various strange sounds made by the latter.
The most striking evidence of the low cultural standing of the Punan is the fact that he cannot count beyond three (the words are JA, DUA, TELO); all larger numbers are for him merely many (PINA). Yet, although in culture he stands far below all the settled agricultural tribes, there is no sufficient reason for a.s.suming him to be innately inferior to them in any considerable degree, whether morally or intellectually. Any such a.s.sumption is rendered untenable by the fact that many Punans have quickly a.s.similated the mode of life and general culture of the other tribes; and there can be no doubt, we think, that many of the tribes that we have cla.s.sed as Klemantan and Kenyah are very closely related to the Punans, and may properly be regarded as Punans that have adopted Kayan or Malay culture some generations ago.
CHAPTER 20
Moral and Intellectual Peculiarities
In this chapter we propose to bring together a number of observations which have found no place in foregoing chapters but which will throw further light on the moral and intellectual status of the pagan tribes.
We have seen that among the Kayans the immediate sanction of all actions and of judgments of approval and disapproval is custom, and that the sanction of custom is generally supported by the fear of the TOH and of the harm they may inflict upon the whole house. The principle of collective or communal responsibility of the household, which is thus recognised in face of the spiritual powers, as well as in face of other communities, gives every man an interest in the good behaviour of his fellows, and at the same time develops in him the sense of obligation towards his community. The small size of each community, its separation and clear demarcation by its residence under a single roof, its subordination to a single chief, and its perpetual conflict and rivalry with other neighbouring communities of similar const.i.tution, all these circ.u.mstances also make strongly for the development in each of its members of a strong collective consciousness, that is to say, of a clear consciousness of the community and of his place within it and a strong sentiment of attachment to it. The attachment of each individual to his community is also greatly strengthened by the fact that it is hardly possible for him to leave it, even if he would. For he could not hope to maintain himself alone, or as the head of an isolated family, against the hostile forces, natural and human, that would threaten him; and it would be very difficult for him to gain admittance to any other community.
It is only when we consider these facts that we can understand how smoothly the internal life of the community generally runs, how few serious offences are committed, how few are the quarrels, and how few the instances of insubordination towards the chief, and how tact and good sense can rule the house without inflicting any other punishment than fines and compensatory payments.
And yet, when all these circ.u.mstances have been taken into account, the orderly behaviour of a Kayan community must be in part regarded as evidence of the native superiority of character or disposition of the Kayans. For though the Sea Dayaks, Klemantans, and Muruts, live under very similar conditions, they do not attain the same high level of social or moral conduct. Among the Muruts there is much drunkenness and consequent disorder, and the same is true in a less degree of the Sea Dayaks; among them and some of the Klemantan tribes quarrels within the house are of frequent occurrence, generally over disputed owners.h.i.+p of land, crops, fruit-trees, or other property. And these quarrels are not easily composed by the chiefs. Such quarrels not infrequently lead to the splitting of a community, or to the migration of the whole house with the exception of one troublesome member and his family, who are left in inglorious isolation in the old house.
But the higher level of conduct of the Kayans is in most respects rivalled by that of the Kenyahs, and some importance must therefore be attributed to the one prominent feature of their social organisation which is peculiar to these two peoples, namely a clearly marked stratification into three social strata between which but little intermarriage takes place. This stratification undoubtedly makes for a higher level of conduct throughout the communities in which it obtains; for the members of the higher or chiefly cla.s.s are brought up with a keen sense of their responsibility towards the community, and their example and authority do much to maintain the standards of conduct of the middle and lower cla.s.ses.
We have said that almost all offences are punished by fines only. Of the few offences which are felt to require a heavier punishment, the one most seriously regarded is incest. For this offence, which is held to bring grave peril to the whole house, especially the danger of starvation through failure of the PADI crop, two punishments have been customary. If the guilt of the culprits is perfectly clear, they are taken to some open spot on the river-bank at some distance from the house. There they are thrown together upon the ground and a sharpened bamboo stake is driven through their bodies, so that they remain pinned to the earth. The bamboo, taking root and growing luxuriantly on this spot, remains as a warning to all who pa.s.s by; and, needless to say, the spot is looked on with horror and shunned by all men. The other method of punishment is to shut up the offenders in a strong wicker cage and to throw them into the river. This method is resorted to as a subst.i.tute for the former one, owing to the difficulty of getting any one to play the part of executioner and to drive in the stake, for this involves the shedding of the blood of the community.
The kind of incest most commonly committed is the connection of a man with an adopted daughter, and (possibly on account of this frequency) this is the kind which is most strongly reprobated. It is obvious also that this form of incest requires a specially strong check in any community in which the adoption of children is a common practice. For, in the absence of severe penalties for this form of incest, a man might be tempted to adopt female children in order to use them as concubines. We find support for this view of the ground of the especially severe censure on incest of this form in the fact that intercourse between a youth and his sister-by-adoption (or VICE VERSA) is not regarded as incest, and the relation is not regarded as any bar to marriage. We know of at least one instance of marriage between two young Kenyahs brought up together as adopted brother and sister.[178]
Of other forms of incest the more common (though, it should be said, incest of any form is very infrequent) are those involving father and daughter, brother and sister, and brother and half-sister.
The punishment of the incestuous couple does not suffice to ward off the danger brought by them upon the community. The household must be purified with the blood of pigs and fowls; the animals used are the property of the offenders or of their family; and in this way a fine is imposed.
When any calamity threatens or falls upon a house, especially a great rising of the river which threatens to sweep away the house or the tombs of the household, the Kayans are led to suspect that incestuous intercourse in their own or in neighbouring houses has taken place; and they look round for evidences of it, and sometimes detect a case which otherwise would have remained hidden. It seems probable that there is some intimate relation between this belief and the second of the two modes of punishment described above; but we have no direct evidence of such connection.[179]
All the other peoples also, except the Punans, punish incest with death. Among the Sea Dayaks the most common form of incest is that between a youth and his aunt, and this is regarded at least as seriously as any other form. It must be remembered that, owing to the frequency of divorce and remarriage among the Sea Dayaks, a youth may find himself in the position of step-son to half a dozen or more divorced step-mothers, some of them perhaps of his own age, and that each of them may have several sisters, all of whom are reckoned as his aunts; therefore he must walk warily in his amorous adventures.
s.e.xual perversion of any form is, we think, extremely rare among the pagan tribes of Borneo. We have never heard of any case of h.o.m.os.e.xuality on good authority, and we have never heard any reference made to it; and that const.i.tutes, to our thinking, strong evidence that vice of that kind is unknown among most of the tribes. It is not unknown, though not common, among the Malays and Chinese, and, if cases occur sporadically among the pagans, they are presumably due to infection from those quarters.
Homicide
Kayans, as we have seen, have no scruple in shedding the blood of their enemies, but they very seldom or never go to war with other Kayans; and the shedding of Kayan blood by Kayans is of rare occurrence. To shed human blood, even that of an enemy, in the house is against custom. Nevertheless murder of Kayan by Kayan, even by members of the same house, is not unknown. In a wanton case, where two or more men have deliberately attacked another and slain him, or one has killed another by stealth, the culprit (or culprits) would usually be made to pay very heavy compensation to relatives, the amount being greater the higher the social status and the greater the wealth of the culprit; the amount may equal, in fact, the whole of his property and more besides; and he might, in order to raise the amount, have to sell himself into slavery to another, slavery being their only equivalent to imprisonment. The relatives would probably desire to kill the murderers; but the chief would generally restrain them and would find his task rendered easier by the fact that, if they insist on taking the murderer's life, they would forfeit their right to compensation.[180] The amount of the compensation to be paid would not depend upon the social standing of the murdered man, but the fine paid to the house or chief would be heavier in proportion to his rank. But we have knowledge of cases in which chiefs have, with the approval of the house, had a murderer put to the sword. The murderer who has paid compensation has, however, by no means set himself right with the household; they continue to look askance at him. Set fights or duels between men of the same house are very rare. If a Kayan of one house kills one of another, his chief would see that he paid a proper compensation to the relatives, as well as a fine to his own house. If a man killed his own slave, he would be liable to no punishment unless the act were committed in the house; but public opinion would strongly disapprove.
'Running AMOK' is not unknown among Kayans, though it is very rare. If a man in this condition of blind fury kills any one, he is cut down and killed, unless he is in the house; in which case he would be knocked senseless with clubs, carried out of the house into the jungle, and there slain.
Drunkenness during an act of criminal violence is regarded as a mitigating circ.u.mstance, and the fines and compensation imposed would be of smaller amount than in a case of similar crime deliberately committed.
Suicide is strongly reprobated, and, as we have seen, the shades of those who die by their own hands are believed to lead a miserable and lonely existence in a distressful country, Tan Tekkan, in which they wander picking up mere sc.r.a.ps of food in the jungle. Nevertheless, suicides occur among Kayans of both s.e.xes. The commonest occasion is the enforced separation of lovers, rather than the despair of rejected lovers. We have known of two instances of Kayan youths who, having formed attachments during a long stay in a distant house and who then, finding themselves under the necessity of returning home with their chief and unable to arrange marriage with their fair ones, have committed suicide. The method most commonly adopted is to go off alone into the jungle and there to stab a knife into the carotid artery. The body of a suicide is generally buried without ceremony on the spot where it is found. Suicides of women are rarer than those of men; desertion by a lover is the commonest cause.
Dishonesty in the form of pilfering or open robbery by violence are of very rare occurrence. Yet temptations to both are not lacking. Fruittrees on the river-bank, even at some distance from any village, are generally private property, and though they offer a great temptation to pa.s.sing crews when their fruit is ripe, the rights of the proprietor are usually respected or compensation voluntarily paid. Theft within the house or village is practically unknown. Even before the European governments were established, Malay and Chinese traders occasionally penetrated with boat-loads of goods far into the interior; and now such enterprises are regularly and frequently undertaken. Occasionally a trader establishes himself in a village for months together, driving a profitable trade in hardware, cloth, tobacco, etc. These traders usually travel in a small boat with a company or crew of only two or three men, and they are practically defenceless against any small party of the natives who might choose to rob or murder them. Such traders have now and again been robbed, and sometimes also murdered, by roving bands of Sea Dayaks, but we know of no such act committed by Kayans or Kenyahs. The trader puts himself under the protection of a chief and then feels his life and property to be safe.
It would not be true to say that the Kayans or any of the other peoples are always strictly truthful. They are given to exaggeration in describing any event, and their accounts are apt to be strongly bia.s.sed in their own favour. Nevertheless, deliberate lying is a thing to be ashamed of, and a man who gets himself a reputation as a liar is regarded with small favour by his fellows.
The Kayans, as we have said elsewhere, are not coa.r.s.e of speech, and both men and women are strictly modest in respect to the display of the body. Though the costume of both s.e.xes is so scanty, the proprieties are observed. The Kayan man never exposes his GENITALIA even when bathing in the company of his fellows, but, if necessary, uses his hands as a screen. The bearing of the women is habitually modest, and though their single garment might be supposed to afford insufficient protection, they wear it with an habitual skill that compensates for the scantiness of its dimensions; they bathe naked in the river before the house, but they slip off their ap.r.o.ns and glide into the water deftly and swiftly; and on emerging they resume their garments with equal skill, so that they cannot be said to expose themselves unclothed. The same is true of most of the other tribes, with the exception of the men of Kenyah and Klemantan communities that inhabit the central highlands; these, when hauling their boats through the rapids, will divest themselves of all clothing, or will sit naked round a fire while their waist-cloths are being dried, without the least embarra.s.sment.
There is no Kayan word known to us that could properly be translated as justice or just, injustice or unjust. Yet it is obvious that they view just conduct with approval and unjust with disapproval; and they express their feelings and moral judgments by saying laconically of any particular decision by a chief, TEKAP or NUSI TEKAP. But the word TEKAP is of more general application than our word 'just,'