Just sharing knowledge about Saber (mandau) as the Dayak weapons

Pangkalima mandau

photos by borneo dayak commanders saber respectively

Michael Yoga Anes Lidang to The Dayak United : just sharing knowledge about Saber ...,, by Wilhelm's Jesz (Wilhelmus. R)

Apparently it is difficult for us to mengidentifiksi 'Saber'. Just as a 'Katana', saber became a general term for a sharp weapon Dayak people (Fridolin Measure, 1972) previously. Even Dr. A. Neuwenhuis a Dutch Botanical often mention the word 'saber' in his resume. Over time the term saber then reduced to the classification of the various ethnic masing2 (nation) Dayak.

Since the migration of the first Dong Son culture of the Tertiary period -60 million thun ago (H.TH. Fisher, 1991) from the time of Neozoikum (Geology), people started to move to a new life that is hunting and gathering (food & gathering). Although the 'migration' is msih a debate, but certainly 'culture' does not stand by itself, as well as the items contained therein. Estimated 'saber' and other traditional weapons have been made since the days of the period of the metallic-4 after the Neolithic (Charles Hose and William McDougal, 1912). Therefore, many sources say if the 'saber' the original is made of metal or stone mountain (possibly black iron).

Simply saber current term refers to the shape and materials used, although now saber can be made from various types of metals such as iron montallat, matikei iron and steel were taken from a car, chainsaw blades, discs vehicle, and so forth. Naturally, we can classify the 'saber' in the cultural realm of each region, although ambiguous if we were to say which one is original and does not, because there are no criteria in that regard. Original or not, depending on the general assumption in each region.

Michael Yoga Anes Lidang

saber as the Dayak weapons : saber which still keeps some magic by heirs : 

Hendra Jaykus X: Mandau of Central Borneo

Yust Farico

John Roberto Mandau From West Borneo

Ferry Lanwai

Nugra Ze

Benangan expedition : Exploration Journeys to the heart

In the beginning of the 19th century the inaccessible inlands of Borneo was entirely unknown to the Western people. The untouched, unknown terrain and the dangerous Dayak made explorations very difficult. In 1825, George Müller, major of the Koningklijk Nederlandsch Indisch Leger (KNIL , Royal Dutch Indian Army), lead the first expedition to the catchment area of the Kapuas river. He followed the river upstream and travelled over the mountains to the Kapuas river. There, his crew was ambushed by Dayak, on the order of the sultan of Kutai; not a single person survived. Müller was decapitated with a mandai. Decades later a mountain range in Central Borneo was named after him. Three years after the violent death of Müller the Engish merchand Dalton spent fifteen exciting months in Kutai. He made the first reports on paper about the inland Dayak. A series of articles in The Singapore Cronicle gave an interesting view on their live, however incomplete. First explorations Only in 1843 the governor-general in Batavia permitted, with dislike, a more torough exploraion of Borneo. This meant that the regional rulers were allowed to support the expedition with several soldiers in local events. The Dutch did only have low manpower and not too much money, and the priority of the government were still Jawa and Sumatera. The condition of 1843 offered views to missionaries and researchers, in an effort to see something back of his expenditures, the governor ordered the land already opened area had to be checked for mineral resources. The first big expedition was lead by the German geologist Von Gaffron. In 1846 he started his trail from Kota Waringin along the southern coast to Pontianak in the west. In 1848 Dutch Borneo consisted of two residences: the ' Wester-afdeeling (western department) with capital Pontianak, and the 'Zuider- en Ooster-afdeeling' (Southern and Eastern department) with Banjarmasin as capital. Another geologist, C.A.L.M Schwaner, used the disclosure of the inlands from Sintang; he trailed along the Kapuas further inland, to go south and cross the mountain range eventually, which is now named after him. Carl Bock, a Danish nature lover, crossed a part of the island in 1879. He persuaded the sultan of Kutai to join him, followed the Mahakam upstream, crossed the mountains to the catchment area of the Barito river and reached the coast near Banjarmasin. Following his noted Kutai was the biggest and most powerfull sultanate of Borneo at that time. Almost one fifth of the island was under his influence. The sultan earned money on it's salt monopoly and from taxes on regional trade. In the 1880's, the saltprice along the upstream of the Mahakam river was 15 times higher than in Samarinda. Because of this, many Dayak made the heavy journey to Sarawak to get some of the precious product against a reasonable price. However the sultan lived in Tenggarong at the end of the 19th century, Samarinda was more powerfull with it's 10,000 residents. In the 1890's, the geologist G.A.F Molengraaff explorated the catchment area of the Kapuas river intensively, before he crossed the mountains and followed another river towards the south. The headhunters meeting In 1894, a very unusual, three month lasting peace meeting was held in Tumbang Anoi, along the upstream of the Kahayan in Central Kalimantan. On this top-conference, over thirty Dayak leaders agreed to stop hostilities and headhunting. The agreement was the first sign of unity among the Dayak. This was the result of a proces which lasted for centuries, in which the Dayak first entered the inlands, fought against eachother and eventually came into a big conflict with the Western colonial powers. The agreement cleared the road for expeditioner A.W. Nieuwenhuis. He became the first European which crossed Borneo from west to east, from Pontianak to Samadinda, with as climax the crossing from the Kapuas to the Mahakam river. A hundred men participated in this fifteen-month-journey. The heart of Borneo was opened. The Dayak around the upperstream of the Mahakam asked the Dutch for protection. With terror they reminded the attack of the Batang Lupar Iban from Sarawak in 1885. Above all their relation with the sultan of the downstream Kutai was not good at all. Nieuwenhuis reported thievery, enprisonment, exploitation and strict conversion. The Dutch rule had importance by a stop of the spread of islam, and Nieuwenhuis ensured the Dayak, which loved pork and rice-wine, that there was not reason for them to become muslem. The settlement of a Dutch military outpost in Long Iram was a proof of that. In 1908 the sultan of Kutai gave away his rights on the upperstream of the Mahakam river, in trade for a yearly payment by the Netherlands. Missions Until halfway the 19th century, the European contacts were limited mainly to the coastal areas. The population was almost entirely islamic and was against christianity. For missions there was nothing else byt to aim at the inlands. When there was an opportunity, the German misscion was there; it first travelled through Southern Kalimantan, and from there is went to the southern part of Central Kalimantan. The Banjarmasin War in 1859, in which several missionaries and their families were killed, the demand for missions deminished. Elsewhere their colleagues didn't stop. Eventually there were missionaries along the Kapuas and Mahakam, near governmental buildings and far away from islamic influences. In contrary to Sarawak, where the 'White Raja' Brooke respected the animist way of life of the Dayak, and stopped the missionaries which were bound for the inland, christianity was encouraged in Dutch Borneo. The Dutch tried to end the headhunting by punish those who still continues with forced labor. Among the veteran fighters, results were not booked. The Dutch did everything to stop this 'outlaw ritual' of the Dayak, for example by destroying the trophy's they found. Still, the headhunt-journeys were held until the 1930's. from benangan expedition

Pemamfaatan air sungai sebagai konsumsi harian rumah tangga

Air dan sungai adalah sesuatu sumber kehidupan yang tidak terpisahkan , air merupakan elemen penting dalam kehidupan manusia dan sungai adalah tempat pertemuan antara manusia dan air selain laut dan danau.

Tentang manfaat air sungai ini sebagai bagian dari pembelajaran hidup saya dan  pedoman hidup saya : indonesia sebagai negara kepulauan layaknya sebuah daratan dengan kepunggan berbagai macam sumber air di dunia : samudra hindia dan samudra fasifik, sungai terpanjang berada di palembang adalah sungai Musi, sungai batang hari di jambi, sungai barito , sungai kapuas pontianak dan mahakan di samarinda kalimantan, adalah contoh sungai-sungai yang mempunyai aliran sungai yang panjang dari hulu (sumber mata air) hingga ke hilir (muara : laut atau rawa endapan atau delta : seperti delta mahakam).

Air sungai adalah sumber air yang paling dekat dengan kehidupan manusia : ini akan lebih penting bila manusia mengunakan air sungai : di banding menggunakan air bawah tanah (istilah kerennya air sumur : bor dalam) : pada tahapan ini , siklus air - sepertinya semua manusia mengetahuinya – hal penting yang perlu di pahami : tapi dalam beberapa dasawarsa ini manusia seolah2 melupakan siklus air ini : satu hal yang saya lihat mengapa demikian-kebutuhan air untuk konsumsi manusia tanpa memikirkan sumber asal asul air tersebut -. Ini  lah petingnya kembali mengingatkan umat manusia untuk melestarikan sumber air adalah memahami kembali siklus air tersebut.

Illustration by John M. Evans, Howard Perlman, USGS
Bahasa translation by Laksmi Wijayanti, Bidang Penyajian Informasi, Kementerian Lingkungan Hidup, Jakarta.  (Ministry of Environment of Republic Indonesia. 

Air sungai akan lebih optimal di gunakan sebagai sumber air konsumsi , bila manusia bisa menjaga kelestarian sungai dengan baik, pada dasarnya ini manusia seharusnya dan wajib menjaga semua ciptaan Tuhan dengan sebaik-baiknya. Dalam kurun waktu 30 tahun sejak tahun 1980 air sungai di kota-kota besar di indonesia,  mulai tercemari oleh kepadatan dan sampah rumah tangga manusia di suatu ekosistem lingkungan sosial manusia sendiri, ini bisa di lihat dari pembuangan sampah di kota-kota besar dan pemcemaran ini berakibat air sungai menjadi kotor dan tidak bisa lagi di gunakan sebagai konsumsi manusia : dan polemik akhir dari ini semua manusia mengunakan sumber mata air bawah tanah sebagai penyuplai konsumsi air manusia. Dan ini adalah suatu kesalahan fatal bagi kelansungan lingkungan hidup secata stratigrafi lapisan bawah tanah. Coba bayangkan berapa kilo liter air yang di gunakan selama 30 tahun, contoh saja jakarta ; hampir tiap tahun  mengalami banjir karena kenaikan air laut : di sebabkan susutnya air bawah tanah karena pengunaan air tanah yang pengunaan dan pembuatan sumur air bor bawah tanah yang terlampau banyak  : hal ini tidak akan terjadi bila saja manusia di indonesia menjaga kelestarian sungai di lingkungan kehidupan manusia. Saya sebagai anak muda yang ingin semua manusia menjaga sungai sebagai sumber air bersih , berharap Pure It  selaku lembaga/wadah untuk menjaga kelestarian sumber mata air,  memberi bimbingan dan penyuluhan tentang manfaat air sungai dan cara sistem pelestarian air sungai yang baik.

beberapa contoh perumahan dengan pemamfaatan air sungai :

SUNGAI YANG BAIK ADA RUMPUT DI PINGGIRNYA

RAWA DI SEKITAR RUMAH PENDUDUK

PIPA AIR KE RUMAH PENDUDUK

JERNIH NYA SUNGAI INI

PIPA AIR KE RUMAH PENDUDUK

PIPA AIR KE RUMAH PENDUDUK : SEMOGA PURE IT BISA MEMBANTU PEMBELIAN PIPA AIR BAGI MASYARAKAT TIDAK MAMPU

JAMBAN TEMPAT MENGAMBIL AIR : BUKAN TOILET ATAU TEMPAT SAMPAH

SUNGAI DENGAN PIPA SALURAN AIR

SUNGAI YANG BAIK : BUKAN TEMPAT SAMPAH

SELANG PIPA AIR UNTUK MENGALIRKAN AIR SUNGAI

SUMUR DENGAN SIMPANAN AIR SUNGAI :

SUMUR DENGAN SIMPANAN AIR SUNGAI

JANGAN SAMPAI SUNGAI INDONESIA JADI WC TOILET TERPANJANG DI DUNIA DAN BAK SAMPAH TERBESAR DI DUNIA

History of fall-samba

History of fall-samba

In the 14th century Katingan region is one of the Majapahit empire as mentioned in Kakawin Nagarakretagama written in 1365. Katingan river name derived from the name contained in the upstream areas of the river, the area Katingan (Kasongan). Later emerging new areas downstream, ie Mendawai.
According to the Tale of Banjar, Katingan region is included in the territory of the kingdom of Banjar-Hindu (State Dipa) since government Gastric Mangkurat with the westernmost border territory in Tanjung Puting. Region when it consisted of two sakai (regions), ie Katingan Mendawai and each has its own chieftain called Sakai Minister, later in the 17th century during the reign of Sultan Banjar IV, Marhum Panembahan (King Maruhum) , region-Katingan Mendawai is one area that was given to his son Prince Dipati Anta-Kasuma who became duke / king Kotawaringin replace Dipati Ngganding law that territory covers Central Kalimantan today.

According to reports Radermacher, regional head Mendawai / Katingan in 1780 was Kyai Ingabei Suradi Kingdom. On August 13, 1787, the district has been submitted Sultan Katingan Tahmidullah II the Dutch VOC, then this area is developed into a District, the District Mandawai appointed as head of the district (Kiai) is Demat Anoem Tjakra In otherwise known as Demat Anggen, constituted by Governor of the Dutch East Indies on January 10, 1895 and headed the area Mandawai (Districtshoofd van Mandawai, Afdeeling Sampit, residentje Zuider en.

from: SAMBAGOSAMBA

History cascade mangkikit

cascade mangkikit 

mangkikit cascade called the cascade because there is a cascade of very heavy and a lot of rocks are very large even for the past aja we must be extra careful when going ga our boats capsize or sink?

Mangkikit cascade called the name of it according to the story the ancient people there is a very small village and a very handsome young man named mangkikit he lives with his wife, a very beautiful girl at a farewell mangkikit same when his wife told him to go hunt him not to mangkikit wife out of the village but ignored what is arguably the husband turned out to be violated by him so that there was a disaster that befell her, so came a very handsome young man dressed in fancy mangkikit wife did not know the origin of these young lads without strings attached directly mangkikit wife greets his wife unconscious and without mangkikit drift made by the young man and his wife carrying mangkikit entered the river and disappeared without a trace, a few days later mangkikit came from hunting and seemed surprised to see the wife does not welcome him heart mangkikit wondered to myself where the hell his wife, mangkikit without any strings attached directly to find a wife in all the villages nearby but did not see well until one day come was a little boy approached him saying that his wife had been taken by a very handsome young man into the water. mangkikit without thinking too straight into the water, where the young man took his wife away ......................? so many newspaper stories.

 Gutus BarichoThe Dayak United

until today what the true story is a lie, but most parents tell me that in the past the cascade mangkikit there is a cave, there is even a grandfather who told me that he never fished in a cascade mangkikit got a very large fish, and its shape is also very strange and the grandfather unknowingly release the fish back into the water .......................

Posted by Perry Adison from : SAMBAGOSAMBA 

Did you know? Orangutan Also turns midlife crisis

Foto: Rhett A. Butler

Humans are not the only creatures who experience a sense of happiness-related disorders in midlife (commonly often called a midlife crisis), primates were apparently experiencing the same thing. According to a recent report from the Proceedings of the National Academy (PNAS), from a study of about 500 large primates (ie 336 chimpanzees and orangutans 172) note that the pattern of mid-life crisis who are also experienced primates, with similar symptoms as humans.

But that does not mean these primates also negatively what do middle-aged men, for example, dress more smartly, or a flirtatious glance at the young girl. Primate behavior change is more on the pattern of increasing happiness at a young age, and then decreased in middle age, and increased again in old age.

"We hope to understand the pieces of scientific information related to this case, why human happiness follows a U-shaped curve in their lives? Humans have shown that happiness is not related to the affairs of mere money, breaking of a marriage, business mobile phones, or other extra things in life. The same is true for large primates, which can not reveal this and certainly unrelated extra things like a man, "said one of the study's authors, Andrew J. Oswald in their media release.

The experts interviewed zoo keepers, volunteers and researchers are also working closely as possible with the orangutans and chimpanzees to examine their lives. By using a questionnaire that has been modified to primates, the researchers found that primates decreased sense of ease and happy at the end of the twenties and early thirties, compared to men who experienced it at the age between 45 to 50 years. In this questionnaire submitted questions about mood, pleasure in socializing, and how they feel the satisfaction of achieving their goals.

"The results that we obtain show that the curve decreased happiness in middle age not only of humans, although it is very different from the aspect of human life and society, but this proves that humans are biologically the same share with primates," said experts. "These findings have broad implications in science and social science point of view, and can help how to enhance a sense of happiness for humans and primates."

The experts themselves do not fully understand why this cycle appears, but in the later theory was that the changes in the brain at middle age, and cause-penyabab evolutive other, affecting the happiness in youth and old age.

"Individuals either young or old age, can experience satisfaction in life stages, where they have fewer resources to develop themselves, and will be less likely to fight back the situation that could harm them or their relatives," said the expert,



CITATION: Alexander Weiss, James E. King, Miho Inoue-Murayama, Tetsuro Matsuzawa, Andrew J. Oswald. Evidence for a midlife crisis in great apes consistent with the U-shape in human well-being. PNAS. 2012.



Sources: : mongabay

Research: Debunking the Mystery Genetics Borneo Elephant

Borneo elephants in their habitat. Photo: Benoit Goosens

By using the advanced technology of DNA sequencing methodologies to collaborate with Malaysia Sabah Wildlife Department, Rachel O'Neill Laboratories at the University of Connecticut and a private company called Floragenex, researchers led by Lounes Chikhi been able to identify genetic markers of Borneo elephants are endangered.

A blood sample testing of endangered species in very little has been demonstrated that the Borneo elephants have very low genetic variability, which may affect their ability to survive in their habitats are threatened.

For researchers, studying the variability of endangered species has become an increasingly important requirement for conservation and monitoring in the future. So far, these efforts are constrained from the difficulty of observing and taking genetic samples from endangered species are very difficult to find. This limiting factor in the end result in limited genetic diversity of endangered species information that can be learned.

Until now, the process to find a genetic marker that is time consuming and requires no small cost. This hitch also makes the process of collecting genetic data from species threatened with extinction is difficult to implement.

However, recently, a group of researchers led by Lounes Chikhi, from the Instituto Gulbenkian de Ciencia (IGC) and the CNRS of Toulouse, France, has managed to change the difficulty when looking for the genetic diversity of Borneo elephant. The results of the study the researchers, such as those recently published in the journal PLoS ONE, not only contributing to the Borneo elephant conservation efforts, but also opened up the discourse to the conservation of other endangered species.

Reeta Sharma, a member of the research team from Chikhis Lounes who is doing his Post-doctoral education, for the first time succeeded in identifying the character of the genome, or genetic marker-, - of the Borneo elephant DNA sequences. The researchers used two different DNA pengurut technology that works fast. Previously, this technology has been used for various laboratory species such as fruit flies and mice, but the difference is now used to study endangered species.

Until now, to find out whether this species still contain significant genetic diversity, it is necessary to look at the broader genomic region using classical genetic methodologies, or the use of genetic markers that have been made for others at various levels of success standard. However, this approach is not sustainable for endangered species, whose numbers continue to shrink over time. The only studies that have been conducted on Borneo elephant is using genetic markers with other Asian elephants and barely found genetic diversity.

DNA analysis conducted by researchers generated from blood samples collected from seven elephants from Borneo Lok Kawi Wildlife Park (Sabah, Malaysia) and from an elephant named Chendra, which is the star of the Oregon Zoo in Portland, USA.

The research team believes that this method of DNA sequencing or sequencing can be used for other genetic typing of biological samples, such as hair or dirt, and is easier to get it from the wildlife, although blood or tissue samples are still needed to identify markers in the first stage.

Reeta Sharma, one of the authors of the study said: "The methodology used to identify genetic markers for Borneo elephants may be used in future studies on the genetic variability of other species or populations at risk of extinction."

Borneo elephants

Borneo elephants (Elephas maximus borneensis) is a unique species, and is a sub-species of the Asian elephant, with differences in morphology and behavior. In general, they are smaller or dwarf in comparison of other elephants, the tusks are straight and long tail. Currently Borneo elephants is estimated at only 2,000 left in the wild, and only in the northern part of the island of Borneo. Is still a mystery how they could evolve into a very different shape this time and why they were separated from the distribution of elephants.

The origin of Borneo elephants which have long caused controversy discussed. The only study done on the basis of genetic data have concluded that they had been present in Borneo for more than 300,000 years ago. This theory does not satisfy all of the researchers due to the lack of fossil elephants in Borneo to support it. Another theory is that the Javanese sultan sent Javan elephants as gifts to the Sultan of Sulu, who will introduce them to Borneo.

Borneo elephants live in an environment where their natural habitat is lost quickly, because oil palm plantations and their populations are isolated from each other. Having access to the variable genetic markers will be important to identify an isolated population in the context of their population monitoring purposes in the future.

Despite that they are one of the main species a priority in elephant conservation in Asia, up to now there are only very limited tools to study the genetic variability of this species, and none of them created specifically to study these creatures.

Lounes Chikhi suggested: "The new genetic Bookmarks we found it also allows us to unravel the mystery of the origins of elephants in Borneo, and may reconstruct part of their demographic history. It's very exciting. "




Sources: :http://www.mongabay.co.id/2012/11/23/penelitian-membongkar-misteri-genetika-gajah-kalimantan/#ixzz2DP9n7iaH

Barbourula kalimantanensis (Borneo Stream Frog)

Barbourula kalimantanensis is the sole representative of the family Bombinatoridae on the island of Borneo. The species was described only in 1978 by Alexander; and until recently was known from only two specimens. A second species, B. busuangensis, is known from the Palawan group of islands of the Philippines.

The rare images of a living specimens on this web page were kindly Donated and are © by Dr. Tan Heok Hui of the Raffles Museum of Biodiversity Research, Singapore. These were taken on a recent scientific expedition to Borneo.

Barbourula kalimantanensis is strange-looking: it belongs to an archaic family of frogs with many primitive character states in their anatomy, but on the other hand, shows extensive adaptations for an aquatic mode of life in streams.

The reproductive mode and most aspects of its ecology and physiology REMAIN unknown. It is reported to be the only frog species in the world that lacks lungs.

Size of adults: approx. 70 mm

Tigers Dahan (Neofelis diardi borneensis)

Zackie Son Commander Hamandit SAVE OUR BORNEO clouded leopard, Kalteng

Ian Apokayan: Well it ... :)

Proven again .. khasus a tailed beast, the leopard (Panthera pardus), is one of the four big cats. This animal is also known as Tiger Dahan.

Tiger Dahan.

These animals eventually 'go down the mountain' entry into human settlements in Kuningan area, which in this area there is little forest / wilderness at the foot of the mountain Ceremei, Brass.

If there is anything like this, then whose is it?

Relevant agencies or local community kah?

Leopard (Panthera pardus) is not like the kind of 'out of the forest' because these animals in their natural habitat on a limb / tree with a height of 3 s / d 10 yards and loved to 'play' on the river. Of course the tiger is out of the forest, because the habitat is not making them comfortable again ... sorry for these animals ..

Will this also be done in earth Borneo, even though we were only there in the Tigers Dahan (Neofelis diardi borneensis) that its DNA is different from the other branches of the Tigers on this earth (Neofelis Nebolusa)?

Zackie Son Commander Hamandit SAVE OUR BORNEO clouded leopard, Kalteng

Zackie Son Commander Hamandit SAVE OUR BORNEO clouded leopard, Kalteng

History of the Village tumbles Topus: by Thomas Wanly on 20 September 2012 at 11:01

Tumbang Topus is the northernmost village and the end of the river villages Berito, especially in the district of Central Kalimantan Province Moody highway.

Its presence in the estimate has existed since the 3rd century BC. Tumbang Topus founded by people who in the Punan Dayak believe from keturunanan Nyai Month Jehad.waktu that Dayak people who live at the headwaters of the Barito river sedentary life, split into several tribes that stand on their own. Sometimes mutually hostile to one another. Taste the incendiary spirit of tribal solidarity and strengthened the bond Jereh / ties families. besides Kampung orong Topus, Punan village there used to be in the Bura River Kali Naga, Nahuang River, Orong Tokan, Kalasin / Karamu, Tasang Butung, Takajung, tumbles Molut, River Towoh / Punan Towoh, Cape Maggots, and Tino Lord (letter recognition region indigenous Dayak Punan by Dutch resident Puruk Cahu Muara district Teweh 1927 and 1933) (profile Punan Dayak tribe in Central Kalimantan). within LETTERS DETERMINATION by Assistant Resident DER DOESOENLANDEN DATE 27 JULY 1925 RESIDENT AND VAN DER ZUIDERER OOSTERAFDEELING BORNEO 9 NOVEMBER 1933 DATE OF GOVERNMENT NETHERLANDS INDIES IN DISTRICT BANJARMASIN MOEROENG, Muara Teweh; 1933 for Punan Dayak representation signed by Lawei BIN cocoa

22 JULI 1969, SIDI bindih (sub CHILDREN Punan) MAKING LAND SECURITIES descent Tokan WITH BROAD AREA VILLAGE SQUARE 75 KM, FROM Kalasin - TUJANG, SUB SOURCE BERITO / / the stamped and diregetrasikan by subdistrict ROBOES 25 RUPEES IN PAPER SEALS AND stamp SEAL 5 RUPEES

Topus tumbles, also known as a battle / war between tribes, where until now there is still a path that gives access road by the Dayak tribes Kenyah and Bahau in East Kalimantan / Mahakam river to attack the tribes of Dayak in Central Kalimantan ( rohan *** atoi Tagah Kelong Tuyo, Rohan Bla Soil and Stone Puruk ayou) *** Rohan / road linking the Barito river upstream to the river Mahakam)

War ever undertaken by the Punan Dayak Barito river against Asang HIVAN by Hipui / Dayak Chief Bahau and Kenyah in Mahakam, first in Kampung Orong Tokan (Latap saga brothers) after it Orong maggots among the Punan Dayak Dayak Packed lunch from the ground (Anyang saga, Mrenk of Dayak Punan with Kewo and Lenjong of the Dayak tribe during didesa Tokung Land Spot) who fought for a few days nothing to lose and win, and after that the second tribe adoptive brother and stop the fighting / war to their offspring during kini.dan of the fraternity began Punan know religion is Kaharingan. From the times after the peace agreement that anoi hurung Damang initiated by Stone in the 18th century BC,

In Topus tumbles around the year 1918 AD when it was still happening kayau mangayau / behead people, Tamanggung GEH d ari tumbles Topus lead Punan and Spare afternoon against Asang of interest Bahau in Batu Ayau, because Punan Dayak tribe settlements Towoh / Toho (mentoboh ) at the river mouth is always kayau by Bahau.

After Geh Died circa 1921 event to replace his father Tamanggung GEH Punan Dayak tribal leaders who hold Tamanggung. During the event the Dayak Punan leadership remained in terror by the Dayak Bahau of the Mahakam river, which they secretly kill and cut off the head of the Punan who was hunting and fishing, one by one disappeared Punan not know disappeared.

As a result of the incident the Punan people starve, because everyone was afraid of going out, because kayau headhunting was haunting the villagers.

Finally, note that the mysterious killings carried out by the Dayak Bahau in the Liang Haju, which still resides in the area Topus.Peperangan village ensued and was won by the Punan Dayak tribe, Haju Liang finally occupied by the Dayak Hivui Bahau handed back to Tamanggung Ajang.Dalam handover region they also held a ceremony hakat Pahari / adopted brother (a peace agreement will not do forever childish hostility to his grandson, peace proof Dayak tribe Bahau submit cave swiftlet nests in Liang Haju and a saber, as well as submit event Tamanggung garantung / gong to Bahau Dayak tribe.

Another incident in 2002 Goa swiftlet bird nest in Batu Ayau containing 300 kg, another location where penaggkaran swiftlet's natural Tumbang Topus never trigger back problems that exist between the Dayak in Central Kalimantan with Bahau Dayak people in East Kalimantan, in the handling of such cases occurs conspiracy between government officials and there is no indication of the alleged descendants Tamanggung event sold secretly to people dayak in Mahakam, which at the time the incident occurred which nearly ignited the fire of hostility back where the Punan Dayak villagers Topus particularly wants to harvest in alleged robber / ninja by the police and was arrested and taken to Long Bagun, Ojoh Me and the district court Tenggarong Punan Dayak people of tumbles Topus in defeat for reasons that are unclear which location Swallow's Nest is said to belong to people of East Kalimantan when the reality on the ground is still in area Tumbang Topus or log in Central Kalimantan, until now cave swiftlets have been legally owned by the Dayak tribe East Kalimantan

To set up an event Tamanggung people betang / long house toppled Topus.Betang was set apart as a residence Tamanggung event and his family, and to all the people berpungsi well as the castle from enemy attack. Therefore Betang made around the Kuta / fence or ironwood milestone in the plug around betang, which is famous as Kuta betang Matoi Tacin, unfortunately betang was dismantled by the Dutch, and accused betang as a hiding place against the Dutch orangg .

 

Tamanggung family event from time to time include:

1. Tamanggung Juk in Kampung Takajung

2. Anyang and Mreng in Cape Maggots

3. Loud Montong in the village Tasang butung

4. Tamanggung Hojung in Bajoit / village Tujang now

5. Tamanggung Sawuh in Kunyi tumbles

6. Laughter in Kampung Pambakal Bantoi New Laas village Barito district Sources

Descendants TAMANGGUNG SITE

On the river Berito:

1. Kampung tumbles Topus

2. Kampung tumbles Tujang (Ase keluaraga Raba / father IMIS)

3. Kampung Kalasin (families Fortunately Duars / father Imoe)

4. Gulf Kampung Jolo

5. Tumbang Kunyi

6. Village Juking polite

7. Village Tahujan ontu

Mahakam river:

1. Long Bagun village (family Nanyan and Adi)

2. Stone Village Majang (family Bangkak and Stone)

3. Tumbang Ratah / Wood Mas (family Jihat)

4. Village Danum river paroi Ratah (family Takuan)

5. Bua River Village (Ongko Limpak)

6. Village Tukul (Sahrun, Tinus and Numan)

7. Tell Datah village (the father of the family died Managi à 2012)

from https://www.facebook.com/thomas.wanly

The uniqueness and benefits of beads typical of the Dayak

by Ian Apokayan on October 28, 2012 2:08 pm
 (https://www.facebook.com/notes/ian-apokayan/keunikan-dan-manfaat-dari-manik-manik-khas-suku-dayak/364099950351378) 

The beads are made of stones, bones, grain, and plastic with a variety of shapes, small size coupled with the middle hollowed out for threads to become ornaments to beautify an object or even as a means of beautifying themselves. Especially for the Dayak tribe in Kalimantan (Borneo), the beads have become part of everyday life ranging from clothes to decorate regional specialties and complementary accessories, such as bracelets, necklaces, ornaments in the head and so on. In Borneo, beads very much available even to remote hinterland. In Central Kalimantan, beads are often associated with a variety of beliefs, especially by religious Kaharingan.In general it can be described using the beads in Borneo include the bride jewelry, tools to pay a fine, medium of exchange, a symbol of social status, by the nobility used to buy slaves, embellished tunic and necklace shaman, placed on the lips of the dead as a tomb stock. Beads such agit equator, bead necklace Simbang sambi, sa'sawak beads.But the existence of objects which in English is called "bead" turned out for the largest island of Indonesia in Borneo is not just decoration, but it is widely used for other purposes such as processed as a talisman or a repellent reinforcements. The beads assessed sacred objects to also be a means of ceremonies, medical facilities, provision of death, as a medium of exchange or dowry can even beads symbolize the social status of their owners.

Jewelry beads, was named one of the themes for the craft to be one of the symbols of adhesive to the culture of Borneo, because almost all the symbols Kalimantan always use beads as jewelry. The beads are usually used as a sweetener in traditional dresses, the jewelry lady Dayak tribe, as a wall decoration, pottery decoration development even now beads are also used for handbags, wallet, and cell phone holster or a pencil or pen.The beauty of beads is dependent on the materials used, shapes, dyes and manufacturing techniques. Based on the record, the beads are made of various materials that are widely known such as rocks, glass, ceramics, metals, shells, bone, ivory, wood, sap wood, seeds, beads, and other materials.The beads include the oldest relic, because based beads were found there is made of mixed materials such as those found at Tell Arpachiyah Mesopotamia (4000 BC) made of limestone and beads made of stone relics of Pharaonic dynasty.According to history the oldest beads found in France, at the archaeological site of La Quina about 38,000 BC.While the initial center of the bead-making in Mesopotamia and Egypt around 65,000 BC. While in Indonesia beads supposedly been around since prehistoric times, namely the hunt after the discovery of old beads in a cave in East Java Sampung.

Benefits beads

Based on the record, to understand the purpose and meaning of stones in color beads color beads actually depends Dayak themselves, beads were presented in each of the Dayak traditional ceremony usually colored red, green, yellow, blue and white. Each color has a meaning and a different privilege, because that is in the Dayak community, if the color of the red stone beads then this is a symbol of the meaning of life, if the blue stone beads have meaning across the power source that does not easily fade.If the color yellow symbolizes the meaning of this stone beads depict the grandeur and sacred, and if the color is a green stone beads have meaning and essence of the completeness of the universe, whereas if the color stone beads are white then it symbolizes a meaning picture symbol of the sanctity of one's faith to the creator. In addition to the meaning of the Dayak color stone beads are different to the type of stone beads, origin of materials used is always kornelin, rock crystal, onix, striped agate, chalcedony and amethyst. In view of the Dayak people, stone beads made of amethyst and agate is believed to have magical privileges therein.At the beads agate beads that have a cross image footprint starlings, for example, believed to guarantee the wearer safely to any destination travel a lot so it would make a great souvenir. While the agate beads with red and white line drawings (sardoniks) are believed to make the wearer immune to stone bead bullets.In general, the use of beads made of agate stone can also heal the sick and bring good harvests for farmers. So it is with the use made of amethyst stone beads, this thing is also believed to help cure diseases, detoxifying poisonous due to animal attacks and burns to the wearer.The beads are used as a repellent reinforcements, the owner can avoid interference from evil spirits or beings smooth, used for traditional ceremonies as assessed beads have the power, used for the treatment of beads assessed to repel the forces of evil. Scarcity beads have a high value, so that it will raise the degree or status of the owner, because the beads have the power because it is also used in preparation of death.