IBAN

INTRODUCTION
• Ibans are a branch of the Dayak peoples of
Borneo.
• In Malaysia,most Ibans are located in Sarawak
• They speak the Iban dialect.
• Mostly Iban’s people live in a long house.
Longhouse

Tanju

Ruai
 IBAN’S FESTIVAL
Many type of Gawai ‘s Festival
• Rice harvesting festival
Gawai Dayak.
• Bird festival Gawai Burong .
• Spirit festival Gawai Antu.
• But the main festival for the
Ibans is Rice harvesting
festival , Ist Jun every year.
 GAWAI DAYAK DAY

• Gawai dayak Day is celebrate to regrate their lord because

have gave them sustenance.
• While celebrating Gawai Dayak Day, there
must have
 ”ranyai”  ‘Miring” ceremony
 Tuak ‘Kujuk’
 Kujuk

•Kujuk is a culture.
•They use pua kumbu tu covered the food.
•Often, ‘Tuai Rumah’ will take off it.
•After that everyone will eat the
food together.
 Iban’s Traditional food

Sarang semut

Daun
jabang
goreng

Penganan Daun Jabang Pansoh

Pansoh
Iban’s Traditional clothes
Women Iban’s clothes
Men Iban’s Clothes
Cont.
How to use sirat.
 Iban’s Traditional Music

Gendang Engkerumung

•Made from wood •Made from small pot.

•There was a hole in the middle of •I set contain of 8 ‘Engkerumung in
wood 1 rack.
•Then the hole of the wood is covered
by animal skin.
 Cont.
• It use to make an
announcement when there
was a ceremony.

• Made in metal.

Bebendai

Tawak
GENDANG RAYAH

• important traditional music performed by the Iban community in Sarawak.

• the Gendang Rayah is only allowed to be played during religious festivals.
 IBAN’S TRADITIONAL DANCE

What is ngajat ?
• Originated from the Iban
community
• Has been passed down from
generation to generation.
• Performed to celebrate the most
important harvest festival, Gawai
Dayak.
•Men dancers are called ‘Keling’.
•Women dancers are called ‘ Kumang’.
Types of ngajat

• Ngajat Induk
• Ngajat bebunoh
• Ngajat Lesong
• Ngajat Berayah
• Ngajat “Ngemai antu pala”
• Ngajat burung
 Cont.
• Iban men and women have different styles of ngajat.
• Ngajat for men is more aggressive.
• Women’s form of ngajat consists of soft, graceful movements.
• Ngajat is accompanied by the taboh.
 MARRIAGE
• In the Iban community, groom need to exceed age twenty-two years.
• For the girl, there is no specific age set.
• Parties in violation of any customary marriage are required to pay a fine
to avoid a married couple calamity.
• stages in the Iban marriage, which are merisik, propose, engaged,
wedding and after wedding.
1. MERISIK
• Marriage is usually determined by the groom.
• If a single man has consented to a girl, her parents or representatives
will visit girl’s home for merisik.
• Meetings of both parties also known as berbunga-bunga or berjarum-
jarum.
• At that time the conditions of marriage will be determined including
gift and many others.
• The men-side family will send entourage to propose girls if the
meeting result was encouraging.
2. PROPOSED AND ENGAGED
• The male entourage is usually not less than five and most twenty people
consisting of old people.
• At that time the conditions will be determined including gift or dowry and
others.
• After reaching consensus, the father of the man removes lapit or silver belt
or silver sword as a sign of engagement.
• Then both parties will discuss the date and day of marriage.
• Then, the girl can no longer receive single-man visits except her fiancé.
• Two or three days later, the male representatives will inform the
engagement news to relatives and neighbors.
3. WEDDING CEREMONY
• Various wedding preparations will be made
• The men-side family will provide expenditure and goods that must be given
to family woman.
• Family women also make various preparations, including hunting animals
for slaughtered on the day of marriage.
• To invite guests, both parties to appoint their representatives to manage
wedding invitations.
• The representatives take a few strands of rope with knot that shows how
many days left the marriage will be held. (Ex. If the rope has a five knot,
which means the marriage will be held within five days).
• Special representative will leave the rope with knot to the host or head of
the house that is responsible for opening the knot rope every day.
ON THE DAY OF MARRIAGE
• Men entourage usually marched to the bride house by riding boat
decorated clothpua kumbu if the bride through the river.
• If not, the groom will walk by road. Along the way, the entourage dressed
in attractive will hit the gong.
• Once reach in the front of the bride house, cannon fire will be released.
• Then they are taking bath together in the river before wearing traditional
clothing.
• Arriving at the long-house ladder, head of groom entourage asked to
slaughter a pig in honor and at that time also will be heard guns firing in
response-reward.
• On head of the stair, there are frame shaped like the city. Head of groom
entourage had to open the first three cities, which are on the head of
stairs, in the middle of the house and at the end of the house.
• After that, the men entourage (women) will enter the bride's room.
• By tradition only female guests can enter the bride’s room by using rhythmic
language to open door room crossed with a spear and closed by pua kumbu.
• Guests will be treated further with a wine that is tuakand various types of water
such as air haus, air dahaga and air untung.
• As such they will be exposed to joke and together they are singing and beating
gendang.
• They also will go around three times at the house. After that drinking water will
be sent to each guest and it is called air penyuci.
• If the marriage took place during the day, after lunch, then both sides will discuss
about their family tree.
• If the marriage held at night, the discussion is done after midnight. They will
discuss, and the oldest will explain the relationship between the bride and the
groom which has family relationships.
• Before the discussion held, the host once again serves liquor called air
perangsang to the guests.
• Once they know the family relationship, a fine will be imposed on them.
• After that bride’s parents ask the gift. There are gift values that have been
prescribed among the Iban community.
• The women family also requested payment of the breaking ladder which is
sebilah beliung, opening doors payment which is a spear, opening net
payment which is a sword and other small gift.
• The men were asked cleaner legs, a jar, a pair of place to hang gongs,
kajang boat that a piece of cloth pua kumbu and some small gift.
• After explaining all gift, they set out the conditions relating to gift in the
event of divorce.
• Demand will be lost after the occurrence of divorce is not clear. If the
divorce is caused by man, the husband must pay back gift received first and
the additional RM50 as fine. In case of attempt to denigrate any of the
parties, the parties who are responsible will be charged another fine.
• After that the cutting Pinang ritual will be carried out.
• A woman will bring out betel slap and then cut the Pinang.
• Pinang fraction will determine the time the bride must stay at husband’s house.
• Then a lemambang or bomoh will hold a ceremony to make child sleep and the
surprise that child with a some verses pantun.
• Then Pinang will be distributed to guests and given breakfast. The ceremony is
considered ended to carry out the custom if there is no custom error done by
both parties.
• If the ceremony is already considered ended, the bride and the groom will bath in
the river to clean themselves.
• It is also customary for them to hold a piece of seven yards cloth so that the
offense during the marriage will be lost on each individual.
• After bathing, they slaughtered a pig as a sacrifice and also as a redeemer of sin.
• Once the’re done, bridal couple will wear their own cloth to go to the groom’s
house.
• Along the way, the groups need to look happy because all mistakes have been
eliminated. Next lively celebration was held at groom’s house.
• At night, the bridal couple will accompany by the clamp respectively
and will sit together above gong or a seat with woven fabric.
• This tradition can also be equated with sit in state of bride and groom
at marriage ceremony among the Malay community.
• Partners will be witnessed by the audience at long house.
• Next person who called tukang ganyang will start ceremony.
• Chicken with the bounded legs is released and mentera read. Chicken
was slaughtered, and the blood is taken for the bridal couple.
• This custom will ends with a banquet food and drink.
• After the ceremony held at the groom’s house, again the ceremony
held at the bride's house.
• Although they have been valid as a married couple, they cannot sleep
together. Husband is still sleeping in the guest room.
• Any sounds that are heard throughout there will have its own
purpose, whether good or otherwise.
• There are couples who had separated temporarily because they got
bad mark.
DEATH
ADAT MATI ENGGAU RABAT (DEATH RITES AND NIGHT VIGIL)
• Immediately upon death, all members of the deceased’s family and other
relatives present at the death bed will weep for the deceased for about ten
minutes or more.
• At this time two pestles are laid at the passage (tempuan) at both ends of
the longhouse, in order to stop the ghosts of former relatives from entering
the house from the other world.
• The corpse is then cleaned with a soapy lather made from the pounded
skins of the langgir fruit.
• Three yellow marks of turmeric (kunyit) are made on the deceased’s
forehead. As this is done, his or her hair is oiled and combed after which
the body is dressed in good clothes as instructed by the teachings of the
god Pun-tang Raga to the ancestor Serapoh.
BESARARA BUNGA (SEPARATING THE FLOWERS)
• A month or two after the opening of the ulit mourning period, the
deceased’s family will now sever the bonds of affection between the
deceased and the members of his or her family remaining in this
world in a final rite of farewell.
• Manang, or shaman, is invited by the bereaved family to recite the
incantations of the besarara bunga ceremony, meaning, literally, “the
separating of the flowers”. Ordinarily this is done as soon after the
opening of ulit as possible
• Iban believes that the dead may endanger their loved ones and cause
their death so that their souls may join them in the other world, if
these ties of affection between the living and the dead are not
spiritually separated.
NGETAS ULIT (FORMAL CLOSING OF THE MOURNING PERIOD)
• Some days after the three-month ulit mourning period has expired,
the deceased’s family gathers together the people of the longhouse
to their ruai gallery for the family head to inform them of his family’s
intention to close the mourning period with a ngetas ulit ceremony.
• He will beg all the people to stay at home the next day to witness the
opening ceremony. After this, the restrictions of the ulit period, unlike
pana, fall only on the deceased’s family.