Belanda/Engkamat /TAJAU BEPANTAP BABI
1. TAJAU KAYAN
Leboh maia kitai Iban bepantap babi engau bala Kayan kena ngemadu ke Kayau dia deh kayan ngampun ngena tajau , nyadi tajau nya di Kumbai tajau Kayan /Tajau Kayan Alah, tauka tajau Engkamat, nyadi tajau tu amat besai endar reti ba bansa kitai Iban, laban tu tajau tanda kitai bedamai lalu badu bebunoh agi. Nyadi tajau tu di sua jari Raja empu ngagai Engkamat, Engkamat tu bejulok Kilat Nyerar /Nyelar Daun api Bujang Sigat Minta Puji, Julok tu ulih ia udah ngayau kayan menya.
Nyadi tajau tu diibun keturun Engkamat ari Batang Ai, Diibun ba bilik aku, tajau tu tanda Sejarah kitai Iban bisi nama bisi rita maia kelia.
Leboh maia bepantap babi nya semua orang nunjok ke Engkamat patut ngibun
tajau nya ketanda bansa Iban ke dudi hari ila. Nya kebuah sida Inda aku ngasoh ngibun tajau nya engau manah.
Nyadi tajau tu diibun indai aku belama di batang Ai , ianya Ladang anak Empurong, Empurong anak Engkamat
2.TAJAU EMBALOH/TAJAU TEMENGGUNG BUAH/TAJAU BUAH
Ba kami sebilik bisi mega pesaka kiai iban di menua Tawang, ianya tajau Embaloh beambo menyadi enggau kitai Iban , leboh Embaloh enggau kanto alah laban kitai Iban ba menua Tawang menya. Nyadi Embaloh enggau Kantu beambo menyadi lalu meri tajau ngagai Temenggung Buah. Maia ngemadu ke kayau leboh berandau, ini Gulang madah ke bala Iban di Emperan, kitai badu belaya enggau orang Embaloh engau kantu di Emperan tu laban tubuh kitai nyau mimit ambih pindah ke Kapit, kanowit, Katibas, enggau menua bukai.
Ari Temenggung Simpi ngagai ini Gulang tiga keturun (kira 70 taun) nya baru kitai di Emperan udah aman amat , lalu badu bekayau anak enggau Embaloh enggau Kantu. Lalu belabuh betampil enggau sida baka kediatu. tang enggau laut Pinoh nadai bisi kala bedamai enggau sida, sida ulih berikan tang enda ngembu menua Tawang , sida ulih ngembuan menua di luar Tiang Tembang.
Tajau tu mega bisi di Ibun aku menyadi, ianya ari apai aku, menua apai aku ari Seriang , lalu pindah ke Tanggit 2, leboh jadi ke indai aku dia deh apai aku pindah mai tajau Buah ke batang ai. apai aku mega madah ke tajau nya besai reti ngagai bansa ktai Iban lalu ngasoh ngibun tajau nya enggau manah ke tanda aki ini kita Iban udah bulih menua suba.
ara ke ulih bepansa enggau nuan awak ke ulih bejurai mulai ke pengingat lama. Diatu aku diau di menua Johor .
IBAN TETAP IBAN
Nya aja menyadi
on October 6, 2012 at 6:26 pm | Reply gnmawar
Terima kasih besai ka penerang diberi nuan pasal tajau ke di-ibun kita sebilik. Tajau nuan nya besai bendar reti dalam sejarah (jerita lama) kitai Iban Batang Ai. Aku arapka bala pelajar ulih nyidi jerita tajau nuan nya ambi ka pengingat orang ke dudi jemah ila. Enti bisi, nuan tau ngambi gambar tajau nuan nya lalu post ka dalam Facebook tauka endur bukai. Nuan mega tau meri aku gambar nya ngena e-mail aku, awak ka aku ulih bekunsi ka jerita tajau nuan nya ngagai bala mayuh.
on November 18, 2013 at 9:23 pm | Reply uwa1971
Ulih post gamabr tajau nyak ditu?
Sapa tememnggong Buah nyak?
Ba endor ni Tiang Tembang nyak? Amatka tiang tu ditanah perintah Belanda pengudah peacemaking dalam taun1888? Enti amat sempadan menua ti diempu Iban Emperan tebing kiba Sungai Laboyan? Amat nyak?
Sapa nemu jerita kayau Temenggong Simpi Pala dataike ulih bempu Danau Majang?
Nama Danau Majang tu dikumbai orang sepaik nyin Danau Santarum?
on November 18, 2013 at 9:25 pm | Reply uwa1971
Di baroh tu bisi disebut pemindah kitai Iban ke sepiak Kalimantan Barat:
Next in line were Abang Keladi and Abang Sasap, followed by Abang Tella (who, in 1823, made a treaty with Commissioner Hartmann, the first Dutch official to travel that far up the Kapuas). His successor, Pangeran Hadji Mohammad Abas (von Gaffron’s number 13), reigned for 48 years from 1830 and was much loved by Dutch officials from the frequent praise I have read in the archival documents. It was he (or Abang Tella–Enthoven is not clear here) who helped both Undup and Kantu’ resettle along the Kapuas after continual raiding from the Skrang and Saribas. He was succeeded in 1878 by his son, Panembahan Hadji Moeda Agong Pakoe Negara, whose own son, Hadji Mohammad Osman, stood as heir to the throne in 1890. This history would also seem to confirm both the “everyday” use of abang and its relative antiquity in pre-Islamic West Borneo (and subsequent diminishment under increased Islamic and Dutch influence, at least among the rulers themselves).
Interestingly, Enthoven makes no mention of Pangeran Soema, who is number 12 on von Gaffron’s list. He may well have been Abang Tella, the mother’s brother of Pangeran Hadji Mohammed Abas, under an official title. Then there is the appearance of Abang Mohammad Djalaloedin, the ninth ruler, under whose reign Selimbau was sacked twice by huge Iban forces. Enthoven provides no dates here, but locates the first sacking at Pelembang where the capital had been since its founding. Von Gaffron’s list is not much help, given either informational errors or name changes. However, from the oral histories I have collected from the Emperan Iban, I would place the attacks in the very late 18th or very early 19th centuries as they seem to have occurred under the leadership of Temenggong Simpi’ Pala’, one of the premier Ulu Ai’/Emperan tau’ serang (war leaders) and the first Iban temenggong. (Simpi’ Pala’ is said to have magically stretched his blowpipe across the Kapuas to provide a bridge for the Iban attack.)
These particular details are important because in both local Iban and Malay oral histories of the sacking of Selimbau, the boy-heir to the throne is said to have been captured. As was Iban custom with child war-captives, a family adopted him and gave him the name Minsut. When he was an adult, the Selimbau Malays asked that he return to take the throne. They paid a ransom of two large ceramic jars filled with gold, and Minsut took the throne to become Pangeran Suma Raden Dra Abang Berita (Wadley 2002:323). Could Abang Tella, Pangeran Soema, and Minsut then have been the same person? The possibility is certainly intriguing though entirely speculative without additional evidence.
The Emperan Iban-Selimbau connection to the term abang is further established through an old wooden measuring bowl (kulak), an heirloom of a household in a community of Kecamatan Batang Lupar (Figure 2). (4) The bowl, measuring 15 cm. in height and 20 cm. in diameter, is said to have been given to a household ancestor by the raja of Selimbau. According to the household’s oral history, the jawi script is said to read, “Ini gantang Apang Jail tulih abang amat raja Selimbau (this is the measuring bowl of Apang Jali written by [his] true abang, the ruler of Selimbau).” Apang they took to mean a Malayized version of the Iban apai or ‘father,’ which would indicate the recipient as Jinak, widely referred to as Apai Jali after his eldest son. Jim Collins (personal communication) indicates that apang is an old Kapuas teknonym equivalent to the Iban apai. (5) Here, it is the ruler of Selimbau who is portrayed as the relative superior through reference to his royal abang status, though Jinak was a well-known leader and manok sabong (literally, ‘fighting cock’ or war lieutenant) under the sponsorship of such tau’ serang as Ngumbang and Temenggong Rentap (the second one of that name). Another interpretation of abang is the more prosaic meaning of elder brother or elder brother-in-law, which might reflect an attempt by Selimbau to mitigate future hostile relations with their long-time neighbors, sometime enemies and allies, and new economic competitors by emphasizing a fictive kinship relation or perhaps even referencing the Minsut story.
[FIGURE 2 OMITTED]
To decipher the jawi script, I sent both a photo of the bowl and a rubbing I made of the script (Figure 3) to Michael Laffan (Princeton University) and Annabel Gallop (The British Library) to see what sense they could make of it. Though hard to read because of worm holes and stylistic flourishes, they were able to discern the following clearly enough:
Line 1: Ini gantang Apang Jali yang mem … [here is the measuring container of Apang Jali who …]
Line 2: t.w.s.w.k [tusuk?] … ng raja Selimbau [… ruler of Selimbau]
Line 3: adanya … [ ]
Date: 1306 [AD 1888/89]
[FIGURE 3 OMITTED]
According to Gallop (personal communication), this follows the style of metal household containers seen in Brunei of the same period, and the “mem …” might refer to mempunyai or memerintah, indicating territorial jurisdiction. The date of 1888 solidifies this possibility: In the middle of that year, the Dutch held a formal peacemaking ceremony between Selimbau and Emperan Iban who had settled along the lower Leboyan River (see Wadley 2003:101). Because of ongoing disputes over access to commercial forest products involving both sides encroaching on the claims of the other, the Dutch brokered a settlement in which the boundary between them was set as the left bank of the Leboyan (looking downriver). At the time, Jinak’s people had begun moving into the lower Leboyan from the Lanjak area following the devastation of the Kedang Expedition of 1886 (Wadley 2001, 2004). Following this peacemaking, more Iban moved into the lower Leboyan and more Malays moved more permanently into the Lakes, creating conflict as well as opportunities for intermarriage (Wadley 2003). Unfortunately, no abang is detectable in the script to confirm that part of the oral history.