Jejaka Kayan's Repertoire: August 2012

KAYAN COMMUNITY'S BACKGROUND AND ITS HISTORY

Brief History (ENGLISH VERSION)

Kayan community in Sarawak is generally divided into three main groups which consist of Baram Kayan who inhabits the interior of the Miri, Kayan Belaga who inhabits the interior parts of Jimbaran and Kayan Tubau is residing in Bintulu division. Thus, Kayan communities are believed to have migrated and settled in Sarawak for more than 300 years ago.

There are a large number of Kayan communities were living in Indonesia particularly in the parts of West Kalimantan and Central Kalimantan. Basically, Kayan groups in Indonesia are also believed to have correlation with those Kayans in Sarawak due to migration that has conducted by the Kayan community in all three regions since the immemorial time. Generally, those Kayans in Indonesia were known as Kayan Mekam, Uma Laran, Ja'e and Uma Leken.

The migration of this community into the interior of Sarawak is occurred since a long time ago based on each stage of the events progressively. In the past, this community had migrated from one place to another place on the basis of safety due to the practice of ngayo [hajɔ] which known as an enemy head hunting practices of other communities such as the Iban and others. In addition, these communities often migrated in order to find a suitable new placements with subsistence farming activities.

Pic. 1 ( Long Dupah, Sungai Batang Balui)

OLD VILLAGE (Original Site)

Pic. 2 ( Long Dupah, Sungai Batang Balui)

Main Town

Picca 3 ( Belaga Town/Bazaar)

Picca 3

Picca 4

Current Village (After a move to the new resettlement.)

Daytime

Night-time

****Extra Info

Kayan is an immigrant from mainland East Asia (South China), which resides in the Baram River and Brunei. But then, they began to split gradually into another regions in the Borneo Island. Prior to the 15th century, the Kayan already inhabit the Southern region of Baram, Busang, Tinjar, Baluy, and Apau / Apo Duat. In the 16th to 17th century, the expansion had shifted gradually to the East coast and the Mahakam River in East Kalimantan. Therefore, the massive migration occurred recently in the 17th century onwards.Hence, Kayan began to enter and inhabit the Kayan. Ever since then,they expanded themselves more deeper into the territory Bulungan, Berau, Kutai to West Kalimantan.

During the migration process moment, Kayan expanded into the various areas and even evicted the local residents to create chaos for the centuries in East Kalimantan. This migration brought new terror in order to stop such chaotic situation at the beginning of the 20th century which they achieved peace in the territories.

Origins of Kayan's Community

The initial placement of the Kayan community in Sarawak believed in Halem Kayan, Kalimantan. Gradual migration has resulted in divided communities, and occupy some remote areas in Sarawak. Initially, this community is believed to reside in Apo Kayan.Then they moved to the Kayan Halem. To date, there is still a legacy of this community in Halem Kayan, Mahakam (Mekam) as fragments Tajo [taǰo] (large pot), iron pots, dishes and other equipment.

During the Halem Kayan, Kayan people are believed to be divided into the several groups accordingly. According to the interview session between the researcher with his informants, this incident happened on the morning after they heard the hail of Payo! Payo! Payo! (Mean deer! Deer! Deer!), however, they misheard as they thought it was " Ayo! Ayo! Ayo!" which means "Enemy! Enemy! Enemy!) Then, they had fled together with their families until the cause of migration in this community in stages. There is also a trusted Kayan community still living in the area and could not be moved because the bridge across the River Kayan Halem was demolished by the early group who had fled during the incident occurred.That is why until now there Kayan community still living in the home community in Kalimantan.

Most of them are believed to have fled to open settlement on Long Tavang [lon tavaŋ], Long Boh (Lon elbow), Long Medalam (Lon mədalam], and Long Mekam (Lon məkam]. Then there are the handful of communities have migrated Kayan back to the river downstream Balui and open a new settlement in Udu Belavan [udu bəlavan], Lusong Conduct [lusoŋ misconduct], Long Benalui [lon benalui], and Long Park [long garden]. It is believed that the war took place in Lusong Conduct [lusoŋ misconduct] led a handful of other communities have gone Kayan Telang Usan [təlaŋ usan] or in the Baram, Miri. Thus, there are Kayan community there. Prior to that, Long Benalui (Lon benalui], is the largest area of this community before they proceed with the migration. After some time, they are believed to migrate back to Juman Baho (ǰuman Baho], and continue to migrate further to the Long Jawe [lon ǰawɛʡ]. Here they opened a new village called Long Levuwe (Lon ləvuwe], Minor Long (Lon minɔr], and Long Luwe [long luwɛ]. The community is believed to have migrated further into the downstream area and the opening of new settlements that remained until today.

Kayan Costumes

History of Kayan's Language

In terms of distribution, Kayan language spoken in parts of the island of Borneo.For example, in Sarawak, Kayan language spoken in Miri, Bintulu, and Belaga.Meanwhile in Kalimantan, the Kayan language was spoken in the area of West Kalimantan and Central Kalimantan. Kayan languages have different dialects of their own. In Sarawak, there are two different dialects of Kayan which are dialects of Belaga and Kayan Baram. Kayan Tubau's dialect is more in common with Kayan Belaga's as they had moved from Belaga district. However, there is a high understanding between the three speakers in these districts.

In Kalimantan, there are many dialects spoken by the Kayan community. For example Kayan Ja'e [Kajan ǰa: ɛ], Kayan Mekam [timber məkam], Kayan Uma Leken [Kajan uma ləkən], Kayan Temeru [Kajan təməru], Kayan Lirong Amo [Kajan liroŋ amɔ], Kayan Belugu [Kajan bəlugu] and others. However, there was no solidarity between speakers upon some dialects of Kayan in Sarawak. According to the informant, there was at first to be believed the Kayan language in chaos context upon them that has led Kayan language developed by their own respectively.. In addition, this community has moved away from one another as they would like to show a respect and promote the language differences on these factors in this community.

Social Classes Kayan's community

What is unique about this community is that they still practice the social classes to this day. There are four major social strata in this community. For example, elite groups called Maren [marən] (highest), second class Hipui [hipui] (medium), the third class Panyin [panin] (lower), the fourth class Dipen [dipən] (slave). Only four classes, namely those slaves who have been deleted and no longer practiced.

Maren group consisting of the royal example in this community. This group consists of families Temenggong, Headman, and Village Head shaja Pemanca. To maintain a descendant of this, these people should be married to the same level with them. If a person is married to Maren lower social classes, the children are no longer to Maren's couple..

Typically, these groups were the Ateng urip [atəŋ urip] (rich) and has tremendous influence among the people. They will always be respected and revered by other social classes lower. In addition, the Maren will also protect and safeguard the welfare of its people, as well as a place where people are complaining of hardship.

Hipui groups were treated as second class in the Kayan community. This group exists as a result of marriages among the lower classes with Maren. Maren with the couple's children that will occupy the lower social classes" hipui". This group was also ranked relatively high social class compared with the Panyin and Dipen.

"Panyin" class is the third social class. ''Panyin'' groups [panin] can also be further divided into two classes, namely Panyin Sift [panin ajaʡ] and ''Panyin Unyer'' [panin uŋər]. ''Panyin Aya'' [panin ajaʡ] is a group that already come and occupy a place in the long run with the Maren. These groups are usually of good character and at adet [ǰam adət] (rich in tact). Meanwhile, Panyin Unyer is lower status than "Panyin Ayak". This group that "Ateng urip" [ǰan atəŋ urip] (lower status) and "Jan lalek" melancholy [ǰan laleʡ saju] (misbehave).

Dipen means slave, and those are usually the slaves of the Maren. There are two stages in Dipen, the old Dipen [dipən old] and Dipen Nengar [dipən nəŋar] are those who become slaves to the full-time Maren. These groups will be doing all the work for Maren.In addition, these people will stay with the Maren and follow any instructions from the Maren. In other words, this group more closely with the Maren.

" Dipen" is different with Nengar. Dipen Nengar usually those who make their own work. They live in their own homes and have nothing to do with the Maren. Usually these groups are among the lowest in the Kayan community of social class. However, Dipens' social class was gradually eliminated and no longer practicedanymore up to now..

There are many significant differences between groups Maren with other social classes as Hipui, Panyin and Dipen. These differences also include ways of living, way of speech, language, culture, and their socioeconomic level. Maren groups considered quite proper for the class that is called the king. Maren by marriage among the lower classes are not recommended because it is considered as something of a shame as there are differences in status. In fact, the Maren willing to allow their children to marry other people who do not emphasize social status in their communities.

In addition, the level of punishment and the wedding between the four groups also vary. Maren groups will be charged a higher sentence than the subordinates. For example, a woman of the Maren will accept delivery of higher and more expensive than the others.

There are also differences in language between social classes, particularly in terms of language treatment. "Maren" in social class was found using a language that is polite compared to social classes other. This group is also wise to use a euphemism to replace the taboo word character. Overall, the forms of the language of "Maren" more robust and very particular aspects of the language of civility compared with the lower classes.

In the Kayan community, the village is the head of a longhouse. He served as a caretaker and custodian. He is also responsible to maintain the security and peace in a long house and resolve the problem among his followers. If there certain cases that could not be resolved by the village, the case will be referred to the Headman, and also "Pemanca Temenggong".

Headman is responsible for overseeing a village heads in one area which contains several long houses. Meanwhile, "Pemanca? is also responsible for monitoring and maintaining the area administered by the Headman. Temenggong also serves to monitor all positions. Typically, these community leaders will be invited to official meetings.

Customs' Kayan Community

Traditional Musical Instrument

In the past, a marriage shall be determined by their parents. The author finds that this practice still exists until now, although not yet fully adopted. However, this practice has gone for youth in this community would prefer to determine their own marriage partner rather than determined by their respective families.

Prior to the wedding, a delegation will be sent to merisik the woman. If the woman agreed, then they will discuss next day engagement and wedding date to be determined. Both sides will also discuss the number of delivery and the total expenditure will be allocated. The consent has been obtained as a result of that discussion should be notified immediately to the Maren Uma (village heads).

Community marriage is different from other communities because of the marriage dowry from the groom differ based on social class system of the woman. If the bride is the Maren, the higher the dowry and expenses incurred by the men, and vice versa. Through field studies of the writer, has found that women's wedding to the highest Kayanlah and expensive compared with other communities.

After the wedding, there are two more important ceremony to be followed, the ceremonies Kaja Amin [kaǰa amine] (ritual visit to the groom's house) and Inu Lok [Inu lɔʡ] (a ceremony performed after a child). Delivered to the ceremony also vary according to social status of women.

When there is a death, the villagers were not allowed into the garden or out of the village as a mark of respect to the deceased's family. At this time the men in the longhouse will cooperate to complete when [if] (dead) and lungun [luŋun] (coffin). While the women were cooperative to provide food and drinks to guests. Each longhouse is close to sending a representative to visit the families of the deceased and the practice of pilgrimage-visit is still strong so far.

Place the body in the home depends on the social status of the deceased. If the dead bodies of the Maren is going to be at home for more than seven days. For ordinary people, the bodies are not only allowed more than three days. Funerals and mourning rituals also vary according to social status of the deceased.

The body is sent to the graveyard will be placed in the Salong [salon]. Salong are usually carved with sculptures ikeng [ikəŋ] (a traditional carving) is rich with artistic carvings values Orang Ulu. Ikeng sculptures consist of a variety of shapes and flowers.To make Salong, this community will use wood purchase. Buying wood that is carved painted colorfully. Usually the Maren Salong more beautiful and larger than normal because of the Salong also represents the social status of the deceased.

According to the author interviews with informants, before the advent of Christianity, is believed to practice faith community Apo Kayan [apo Kajan]. This belief into practice since they lived in the Mahakam (Mekam), Kalimantan, about three hundred years ago.While this belief, they believe the eagles, Pakei Lali [pakɛ ankle], and Pakei Isip Ta'o [pakɛ isip taʡ: ɔ]. While embracing this belief, they are not allowed to eat fish Dungan [duŋan] (a river fish that smells fishy), antelope, deer and others. But, old folks belief they have been abandoned after the emergence of belief systems Bungan [Bunan].

Bungan trust is a pagan worship ceremonies, celebrated every year between March to June. While celebrating this festival, they will mengorban a pig as a sign of their gratitude to the Tenangan [tənaŋan]. Before slaughtering the pigs, they will perform rites of worship to apply for every job they Tenangan blessed and so they can live in prosperity. During the ceremony Bungan, adherents of this belief would establish a long seat in the house Ruai. Then they will meju teloh [meǰu təlɔh] (the eggs) and relatives like to apply for a [forward] (swear curse) pig, which is to apply to have their wishes fulfilled.

However, the Apo Kayan and Bungan confidence gradually abandoned since the advent of Christianity in the Kayan community. The author also finds that the arrival of Christianity is also greatly influenced the social life of the Kayan community. Believe in superstition like the eagles, believed to have left the sun and gradually. In addition, the advent of Christianity has brought in foreign lexical lexical-like word praise, thanksgiving, please, God, and so forth.

I found that there are many other taboos that are still followed in the Kayan community. For example, communities may not laughing at animals such as dogs, worms and others. There is a belief that one is laughing at the animals, he will turn to stone. In addition, these communities are also prohibited from other hacked items such as clothing and fishing nets. If a person is doing so, people will be busong [busoŋ] (died in the great and terrible stomach). This belief is still strong to this day.

This community still believes in ketulahan. Thus, young people are prohibited rude or discourteous to older people. They are also reminded to always remembering the service of others so as not to "ketulahan". When something untoward occurs against a person who has violated the taboos in the future, the event is regarded as a plague. It is this belief that lead to these communities are rich with courtesy and respect their parents regardless of family relationships. They practice the principles and practice of respect for parents is still strong so far.

Kayan community is also easily recognized by their traditional dress. Traditional dress of women in this community interesting and unique because it is made out of beads and colorful. Beads sewn by carving ikeng [ikǝŋ] (carving Orang Ulu) which has aesthetic values of their own. These clothes are usually worn during weddings, the ceremony welcoming the guest of honor and celebration of Gawai Dayak.

Kayan women also have other jewelry such as leku [lǝku] (bracelet), teva'eng Inu [tǝva: ǝŋ Inu] (chain of beads), fun [isǝŋ] (hard object made of silver or suasa people who hung on the ear Kayan women), teksa [tǝksa] (used as a belt of Kayan women).Lavong sex [lavɔŋ sɛʡ] (headdress decorated with beads and goat hair colored) and ISEL [isɛl] ring. Leku [lǝku] usually made of bamboo and animal bones. Teva'eng Inu [tǝva: ǝŋ Inu] and teksa [tǝksa] is a combination of large beads are colorful.

Traditional dress of men in this community is rich with features of heroism, in accordance with the practice of head hunting in the past. Equipment consisted of men bakel [bakɛl] spears, hemput [həmput] chopsticks, sunong [sunoŋ] (jewelry, such as clothing made from animal skins such as goat skin), dry lavong [Lavon kəriəŋ] (headgear made of rattan and decorated with goat hair and hornbill feathers and colored), flood [Flood] (mesh), Tabin [Tabin] (made of rattan and decorated with small beads and worn on the buttocks of a hero), and kelebit [kələbit] (shield). Apart from being set to the bride's dowry goods, traditional clothing also reflects the aesthetic values and high cultural Kayan.

Kayan community was also known for having long ears and tattooed. This community has long ears and tattooed for beauty/cosmetic purposes. The more longer women's ears, the more beautiful they are. In addition, it's believed to be known as the status of nobility and also to practise patience. If used daily, patience and willingness to endure pain is getting stronger. Nowadays, this culture has become extinct and only the Kayan women aged fifty years and over who are the long ears and tattooed.

Grandma Tukok Uvat

Shape and sculpture of a woman's tattoo Kayan also reflect the social position of women. "Maren" group will draw "Hudok Asok" [hudɔʡ asɔʡ] (picture a dog) on the arm, thigh, knee and their calves. Meanwhile, the subordinates are allowed to describe the carving of which is designated as "Kelingei Tengen" [kəliŋe təŋən] and "Ubong Bila" [ubɔŋ bila].

This is a unique cultural community, and many more that can be studied and revealed by other researchers. The author introduced just a bit and talk about culture in this community from the eyes of the author as a native language speakers and practitioners Kayan culture and way of life of Kayan.

SOURCE OF:http://keligit97lense.blogspot.com/ (Nancy Maria Thomas)

VERSI BAHASA MELAYU

LATAR BELAKANG DAN SEJARAH RINGKAS KOMUNITI KAYAN

Sejarah Ringkas

Komuniti Kayan di Sarawak secara umumnya dapat dibahagikan kepada tiga kumpulan yang utama, iaitu Kayan Baram yang mendiami kawasan pedalaman di bahagian Miri, Kayan Belaga yang mendiami kawasan pedalaman bahagian Kapit dan Kayan Tubau yang menetap di bahagian Bintulu. Komuniti Kayan ini dipercayai telah berhijrah dan menetap di Sarawak lebih daripada 300 tahun yang lalu.

Terdapat sejumlah besar komuniti Kayan yang menetap di negara Indonesia, terutamanya di bahagian Kalimantan Barat dan Kalimantan Tengah. Golongan Kayan di Indonesia juga dipercayai mempunyai hubungan dan kaitan dengan komuniti Kayan di Sarawak berdasarkan penghijrahan yang dilakukan oleh komuniti Kayan di ketiga-tiga daerah sejak dahulu lagi. Komuniti Kayan di Indonesia lebih dikenali sebagai Kayan Mekam, Kayan Uma Laran, Kayan Ja’e dan Kayan Uma Leken.

Penghijrahan komuniti ini ke bahagian pedalaman negeri Sarawak mengambil masa yang lama dan dilakukan secara berperingkat-peringkat. Pada masa dahulu, komuniti ini berhijrah dari satu tempat ke satu tempat yang lain atas dasar keselamatan. Hal ini kerana komuniti ini pada masa itu masih lagi mengamalkan amalan ngayo [hajɔ] atau dikenali sebagai amalan memotong kepala musuh yang terdiri daripada komuniti lain seperti Iban dan sebagainya. Di samping itu, komuniti ini juga sering berhijrah dengan tujuan mencari penempatan baru yang sesuai dengan aktiviti pertanian sara diri.

Maklumat Tambahan

Festival hudo’ di Long Huvung seperti telah disebutkan di bagian 1 dari Segi Mengenal Sejarah Etnik Kaya:n ini, orang Kaya:n merupakan imigran dari daratan Asia Timur (China Selatan) yang bermukim di kawasan Sungai Baram dan Brunei. Dari sini mereka kemudian berangsur-angsur menyebar ke berbagai wilayah di Sarawak. Sebelum abad ke-15, orang Kayan sudah mendiami wilayah Selatan Baram, Busang, Tinjar, Baluy, dan Apau/Apo Duat. Pada abad ke-16 hingga 17, arah ekspansi secara bertahap beralih ke kawasan pesisir Timur Laut dan Sungai Mahakam di Kalimantan Timur. Migrasi secara besar-besaran baru terjadi pada abad ke-17. Pada masa inilah orang Kaya:n mulai memasuki dan mendiami kawasan Kaya:n. Dari tempat ini mereka kemudian berekspansi lebih jauh lagi ke wilayah Bulungan, Berau, Kutai hingga Kalimantan Barat.

Selama proses migrasi berlangsung, orang Kaya:n menganeksasi berbagai kawasan dan mengusir penduduk lokal sehingga menimbulkan kekacauan selama beberapa abad di Kalimantan Timur. Migrasi yang membawa teror ini baru berhenti pada awal abad ke-20 setelah dicapai perdamaian di wilayah-wilayah yang didiami orang Kaya:n.

Asal-usul Komuniti Kayan

Penempatan awal komuniti Kayan di Sarawak dipercayai di Halem Kayan, Kalimantan. Penghijrahan secara beransur-ansur telah menyebabkan komuniti ini berpecah-belah dan menduduki beberapa kawasan pedalaman di Sarawak. Pada peringkat awal, komuniti ini dipercayai menetap di Apo Kayan. Kemudian mereka telah berpindah ke Halem Kayan. Sehingga kini, masih terdapat lagi peninggalan komuniti ini di Halem Kayan, Mahakam (Mekam) seperti serpihan-serpihan tajo [taǰo] (pasu besar), periuk besi, pinggan mangkuk dan peralatan-peralatan yang lain.

Semasa di Halem Kayan, penduduk Kayan dipercayai telah berpecah kepada beberapa kumpulan. Menurut temu ramah penulis dengan informan, kejadian ini berlaku pada waktu subuh setelah mereka mendengar bunyi teriakanpayo! payo! payo! (bermaksud rusa! rusa! rusa!) Tetapi kebanyakan mereka tersalah dengar dengan menyangkakan ayo! ayo! ayo! (bermaksud musuh! musuh! musuh!) Kemudian, mereka telah melarikan diri bersama-sama keluarga masing-masing sehinggalah menyebabkan berlakunya penghijrahan dalam kalangan komuniti ini secara berperingkat-peringkat. Terdapat juga komuniti Kayan yang dipercayai masih tinggal di kawasan tersebut dan tidak dapat berhijrah kerana jambatan yang merentangi Sungai Halem Kayan telah dirobohkan oleh golongan awal yang telah melarikan diri semasa insiden itu berlaku. Sebab itulah sehingga kini masih terdapat komuniti Kayan yang masih tinggal di tempat asal komuniti ini di Kalimantan.

Kebanyakan mereka yang telah melarikan diri dipercayai telah membuka penempatan di Long Tavang [loŋ tavaŋ], Long Boh (loŋ boh), Long Medalam (loŋ mədalam], dan Long Mekam (loŋ məkam]. Kemudian terdapat lagi segelintir daripada komuniti Kayan ini telah berhijrah lagi ke kawasan hilir Sungai Balui dan membuka penempatan baru di Udu Belavan [udu bəlavan], Lusong Laku [lusoŋ laku], Long Benalui [loŋ benalui], dan Long Taman [long taman]. Dipercayai, peperangan telah berlaku di Lusong Laku [lusoŋ laku] menyebabkan segelintir lagi komuniti Kayan telah berhijrah ke Telang Usan [təlaŋ usan] atau di bahagian Baram, Miri. Inilah yang menyebabkan terdapatnya komuniti Kayan di Miri. Sebelum itu, Long Benalui (loŋ benalui], merupakan kawasan penempatan yang terbesar bagi komuniti ini sebelum mereka meneruskan penghijrahan. Selepas beberapa lama, mereka dipercayai berhijrah lagi ke Juman Baho (ǰuman baho],dan terus berhijrah lagi hingga ke Long Jawe [loŋ ǰawɛʡ]. Di sini mereka membuka perkampungan baru yang diberi nama Long Levuwe (loŋ ləvuwe], Long Minor (loŋ minɔr], dan Long Luwe [long luwɛ]. Kemudian komuniti ini dipercayai telah berhijrah lagi ke kawasan hilir dan membuka penempatan yang baru yang kekal sehingga kini.

Sejarah Bahasa Kayan

Dari segi penyebaran, bahasa Kayan ditutur di beberapa kawasan di Pulau Borneo. Misalnya di Sarawak, bahasa Kayan dituturkan di Miri, Bintulu, dan Belaga. Manakala di Kalimantan, bahasa Kayan turut dituturkan di kawasan Kalimantan Barat dan Kalimantan Tengah. Bahasa Kayan mempunyai berbagai dialek yang tersendiri. Di Sarawak, terdapat dua dialek Kayan yang berbeza iaitu, dialek Kayan Belaga dan Kayan Baram. Dialek Kayan Tubau lebih banyak persamaan dengan dialek Kayan Belaga, memandangkan Kayan Tubau merupakan komuniti Kayan Belaga yang baru berpindah dari Daerah Belaga. Namun, masih terdapat kesalingfahaman yang tinggi antara penutur di ketiga-tiga derah ini.

Di Kalimantan pula, terdapat banyak lagi dialek yang dituturkan oleh komuniti Kayan di sana. Misalnya Kayan Ja’e [kajan ǰa:ɛ], Kayan Mekam [kayan məkam], Kayan Uma Leken [kajan uma ləkən], Kayan Temeru [kajan təməru],Kayan Lirong Amo [kajan liroŋ amɔ], Kayan Belugu [kajan bəlugu] dan lain-lain. Namun masih terdapat kesalingfahaman antara penutur-penutur dialek Kayan di Sarawak dengan Kayan di Kalimantan. Menurut informan penulis semasa kajian ini dijalankan, pada awalnya bahasa Kayan dipercayai sama. Pepecahan yang berlaku antara komuniti ini menyebabkan bahasa Kayan masing-masing berkembang dengan sendiri. Tambahan pula, komuniti ini telah berhijrah jauh antara satu dengan lain menyebabkan mereka tidak lagi berhubung dan faktor inilah menggalakkan perbezaan bahasa dalam kalangan komuniti ini.

Kelas Sosial komuniti Kayan

Apa yang unik tentang komuniti ini ialah mereka masih mengamalkan kelas-kelas sosial sehingga ke hari ini. Terdapat empat tingkat sosial yang utama di dalam komuniti ini. Misalnya golongan atasan dipanggil Maren [marən] (paling tinggi),golongan kelas kedua Hipui [hipui] (sederhana), golongan kelas ketiga Panyin [paŋin] (bawahan), golongan kelas keempat Dipen [dipən] (hamba). Hanya golongan kelas keempat, iaitu golongan hamba sahaja yang sudah dihapuskan dan tidak diamalkan lagi.

Golongan maren misalnya terdiri daripada golongan diraja dalam komuniti ini. Golongan ini terdiri daripada keluarga Temenggong, Penghulu, Pemanca dan Ketua Kampung shaja. Untuk mengekalkan keturunan ini, golongan ini hendaklah berkahwin dengan golongan yang setaraf dengan mereka. Jika seseorang yangMaren berkahwin dengan kelas sosial yang rendah, maka anak kepada psangan tersebut bukan lagi Maren.

Biasanya, golongan ini merupakan golongan yang ateng urip [atəŋ urip] (kaya) dan mempunyai pengaruh yang sangat besar dalam kalangan rakyatnya. Mereka akan sentiasa dihormati dan disanjungi oleh kelas sosial yang lain yang lebih rendah. Selain itu, golongan Maren ini juga akan membela dan menjaga kebajikan rakyatnya, di samping menjadi tempat mengadu sekiranya rakyat berada dalam kesusahan.

Golongan Hipui pula dianggap sebagai golongan kelas kedua dalam komuniti Kayan. Golongan ini wujud akibat daripada perkahwinan golonganMaren dengan golongan kelas bawah. Anak pasangan Maren dengan golongan bawahan itulah yang akan menduduki kelas sosial hipui. Golongan ini masih juga menduduki kelas sosial yang agak tinggi berbanding dengan golongan Panyin danDipen.

Golongan Panyin merupakan golongan kelas sosial yang ketiga. Golongan Panyin [paŋin] ini juga boleh dibahagikan kepada dua kelas lagi, iaituPanyin Ayak [paŋin ajaʡ] dan Panyin Unyer [paŋin uŋər]. Panyin Ayak [paŋinajaʡ] merupakan suatu kelompok yang sememangnya berasal dan menduduki sesuatu tempat itu dalam jangka masa yang panjang bersama golongan Maren.Golongan ini biasanya berkelakuan baik dan jam adet [ǰam adət] (kaya dengan budi bahasa). Manakala, Panyin Unyer pula lebih rendah tarafnya daripadaPanyin Ayak. Golongan ini merupakan golongan yang jan ateng urip [ǰan atəŋ urip] (kurang berada/berkemampuan) dan jan lalek sayu [ǰan laleʡ saju] (berkelakuan kurang baik).

Dipen bermaksud hamba dan golongan ini biasanya menjadi hamba kepada golongan Maren. Terdapat dua tahap dalam Dipen, iaitu Dipen Tua [dipən tua] dan Dipen Nengar [dipən nəŋar] merupakan golongan yang menjadi hamba kepada golongan Maren sepenuh masa. Golongan inilah yang akan melakukan semua kerja untuk golongan Maren. Selain itu, golongan ini akan tinggal bersama golongan Maren dan menuruti apa sahaja arahan daripada golongan Maren.Dengan kata lain, golongan ini lebih rapat dengan golongan Maren.

Berbeza pula dengan Dipen Nengar. Dipen Nengar biasanya golongan yang membuat kerja mereka sendiri. Mereka tinggal di rumah mereka sendiri dan tidak ada kena mengena dengan golongan Maren. Biasanya golongan inilah merupakan golongan yang paling rendah dalam kelas sosial komuniti Kayan. Walau bagaimanapun, golongan kelas sosial Dipen ini secara beransur-ansur telah dihapuskan dan tidak lagi diamalkan pada masa sekarang.

Terdapat banyak perbezaan yang ketara antara golongan Maren dengan golongan kelas sosial yang lain seperti Hipui, Panyin dan Dipen. Perbezaan-perbezaan ini turut merangkumi cara hidup, cara percakapan, bahasa, kebudayaan dan tahap sosioekonomi mereka. Golongan Maren dianggap golongan yang agak sempurna sebab itulah golongan ini digelar golongan raja. Perkahwinan antara golongan Maren dengan golongan bawahan tidak digalakkan kerana ini dianggap sebagai sesuatu yang memalukan memandangkan terdapatnya perbezaan taraf. Malah, golongan Maren sanggup membenarkan anak mereka berkahwin bangsa lain yang tidak menekankan status sosial dalam komuniti mereka.

Selain itu, tahap hukuman dan hantaran perkahwinan antara keempat-empat golongan ini juga berbeza-beza. Golongan Maren akan dikenakan hukuman yang lebih tinggi berbanding dengan golongan bawahan. Misalnya, seorang wanita yang terdiri daripada golongan Maren akan menerima hantaran yang lebih tinggi dan mahal berbanding dengan golongan yang lain.

Terdapat juga perbezaan penggunaan bahasa di antara kelas-kelas sosial ini terutamanya dari segi perlakuan berbahasa. Kelas sosial Maren didapati menggunakan bahasa yang lebih sopan berbanding dengan kelas-kelas sosial yang lain. Golongan ini juga bijak menggunakan eufemisme bagi menggantikan sesuatu perkataan yang tabu sifatnya. Secara keseluruhan, bentuk-bentuk bahasa golongan Maren lebih mantap dan sangat mementingkan aspek kesopanan bahasa berbanding dengan golongan kelas bawah.

Dalam komuniti Kayan, Ketua Kampung adalah ketua sesebuah rumah panjang. Beliau berperanan sebagai penyimpan dan pemelihara adat. Beliau juga bertanggungjawab memelihara keamanan di sesebuah rumah panjang dan akan menyelesaikan sesuatu masalah di antara anak buahnya. Sekiranya terdapat kes yang tidak dapat diselesaikan oleh Ketua Kampung, kes tersebut akan dirujuk kepada Penghulu, Pemanca dan seterusnya Temenggung.

Seorang Penghulu pula bertanggungjawab mengawasi ketua-ketua kampung di satu-satu kawasan yang mengandungi beberapa buah rumah panjang. Manakala, Pemanca pula juga berperanan mengawasi dan menjaga kawasan yang ditadbir oleh Penghulu. Temenggung pula berperanan mengawasi kesemua jawatan tersebut. Biasanya, ketua-ketua masyarakat inilah yang akan dijemput ke mesyuarat rasmi.

Adat Istiadat Komuniti Kayan

Pada masa dahulu, sebuah perkahwinan akan ditentukan oleh ibu bapa masing-masing. Penulis mendapati bahawa amalan ini masih lagi wujud sehingga sekarang walaupun tidak lagi diamalkan sepenuhnya. Walau bagaimanapun, amalan ini semakin hilang kerana generasi muda komuniti ini lebih suka menentukan jodoh mereka sendiri dan bukannya ditentukan oleh keluarga masing-masing.

Sebelum berlangsungnya perkahwinan, satu rombongan akan dihantar untuk merisik pihak perempuan. Sekiranya pihak perempuan bersetuju, maka mereka akan membincangkan hari pertunangan dan seterusnya tarikh perkahwinan akan ditetapkan. Kedua-dua belah pihak juga akan membincangkan jumlah hantaran dan jumlah perbelanjaan yang akan diperuntukkan. Persetujuan yang telah diperolehi hasil daripada perbincangan itu hendaklah dimaklumkan dengan segera kepada Maren Uma (Ketua Kampung).

Perkahwinan komuniti ini berbeza daripada perkahwinan komuniti lain kerana hantaran daripada pihak lelaki berbeza berdasarkan sistem kelas sosial pihak perempuan. Sekiranya pihak pengantin perempuan merupakan golonganMaren, semakin tinggilah hantaran dan perbelanjaan yang terpaksa ditanggung oleh pihak lelaki, begitu juga sebaliknya. Melalui kajian lapangan yang telah penulis lakukan, telah didapati bahawa hantaran perkahwinan kepada wanita Kayanlah yang paling tinggi dan mahal berbanding dengan komuniti lain.

Selepas upacara perkahwinan, terdapat lagi dua upacara yang penting yang perlu diikuti, iaitu upacara Kaja Amin [kaǰa amin] (upacara bertandang ke rumah pengantin lelaki) dan Inu Lok [inu lɔʡ] (upacara yang dilakukan selepas mempunyai anak). Hantaran untuk upacara ini juga berbeza mengikut taraf sosial wanita tersebut.

Apabila berlaku sesuatu kematian, seluruh penduduk kampung berkenaan tidak dibenarkan ke kebun atau keluar daripada kawasan kampung sebagai tanda hormat kepada keluarga si mati. Pada masa inilah kaum lelaki dalam rumah panjang tersebut akan bergotong-royong menyiapkan bila [bila] (kubur) dan lungun [luŋun] (keranda). Manakala pihak perempuan pula bergotong-royong menyediakan makanan dan minuman kepada tetamu. Setiap rumah panjang yang berdekatan akan menghantar wakil untuk menziarahi keluarga si mati dan amalan ziarah-menziarahi ini masih kukuh sehingga kini.

Tempat mayat berada di rumah bergantung kepada taraf sosial si mati. Sekiranya si mati terdiri daripada golongan Maren mayat tersebut akan berada di rumah selama lebih daripada tujuh hari. Bagi golongan biasa, mayat hanya dibenarkan berada tidak lebih daripada tiga hari. Upacara pengkebumian dan upacara berkabung juga turut berbeza mengikut taraf sosial si mati.

Mayat yang dihantar ke kawasan perkuburan akan diletak di dalam Salong[saloŋ]. Salong tersebut biasanya diukir dengan ukiran ikeng [ikəŋ] (sejenis ukiran tradisional) yang kaya dengan nilai-nilai kesenian ukiran Orang Ulu. Ukiran-ukiranikeng ini terdiri daripada pelbagai jenis bentuk dan bunga. Untuk membuatSalong, komuniti ini akan menggunakan kayu belian. Kayu belian yang telah diukir akan dicat berwarna-warni. Biasanya Salong golongan Maren lebih cantik dan besar berbanding dengan golongan biasa kerana Salong juga boleh melambangkan status sosial si mati.

Menurut temu bual penulis dengan informan, sebelum kedatangan agama Kristian, komuniti ini dipercayai mengamalkan kepercayaan Apo Kayan [apo kajan]. Kepercayaan ini diamalkan sejak mereka menetap di Mahakam (Mekam),Kalimantan kira-kira tiga ratus tahun yang lalu. Semasa menganut kepercayaan ini, mereka percaya kepada burung helang, Pakei Lali [pakɛ lali], dan Pakei Isip Ta’o [pakɛ isip taʡ:ɔ]. Semasa menganut kepercayan ini, mereka tidak dibenarkan makan ikan Dungan [duŋan] (sejenis ikan sungai yang berbau hanyir), kijang, pelanduk dan sebagainya. Namun kepercayaan lama ini telah ditinggalkan selepas munculnya sistem kepercayaan Bungan [buŋan].

Kepercayaan Bungan merupakan satu upacara penyembahan berhala yang disambut pada setiap tahun antara bulan Mac hingga Jun. Semasa menyambut perayaan ini, mereka akan mengorban seekor khinzir sebagai tanda ucapan terima kasih mereka kepada Tenangan [tənaŋan]. Sebelum menyembelih khinzir tersebut, mereka akan melakukan upacara pemujaan dengan memohon daripada Tenangan agar setiap kerja mereka diberkati dan supaya mereka dapat hidup dalam kesejahteraan. Semasa upacara Bungan, penganut kepercayaan ini akan mendirikan jok di ruai rumah panjang. Kemudian mereka akan meju teloh [meǰu təlɔh] (mengangkat telur) seperti memohon sesuatu dan mara [mara] (sumpah seranah) khinzir, iaitu dengan memohon supaya ditunaikan hajat mereka.

Walau bagaimanapun, kepercayaan Apo Kayan dan Bungan ditinggalkan secara beransur-ansur sejak kedatangan agama Kristian dalam komuniti Kayan. Penulis juga mendapati bahawa kedatangan agama Kristian ini juga banyak mempengaruhi kehidupan sosial komuniti Kayan. Kepercayaan karut seperti percaya kepada burung helang, percaya kepada matahari dan sebagainya telah ditinggalkan secara beransur-ansur. Di samping itu, kedatangan agama Kristian juga telah membawa masuk leksikal-leksikal asing seperti perkataan puji, syukur, tolong, Tuhan dan sebagainya.

Penulis mendapati masih terdapat banyak lagi pantang larang yang masih diikuti dalam komuniti Kayan. Misalnya, komuniti ini dilarang mentertawakan binatang seperti anjing, ulat-ulat dan lain-lain. Terdapat kepercayaan apabila seseorang itu mentertawakan binatang, dia akan berubah menjadi batu. Selain daripada itu, komuniti ini juga dilarang menetak barangan orang lain seperti pakaian dan jala ikan. Sekiranya seseorang itu berbuat demikian, orang berkenaan akan busong [busoŋ] (mati dalam keadaan perut yang besar dan dahsyat). Kepercayaan ini masih lagi kukuh sehingga ke hari ini.

Komuniti ini juga masih lagi percaya pada ketulahan. Oleh itu, orang muda dilarang sama sekali bersifat kurang ajar atau tidak bersopan kepada orang tua. Mereka juga diingatkan supaya sentiasa mengenang jasa orang lain supaya tidak ketulahan. Apabila berlaku sesuatu yang tidak diingini terhadap seseorang yang telah melanggar pantang-larang tersebut di kemudian hari, peristiwa tersebut dianggap sebagai tulah. Kepercayaan inilah yang menyebabkan komuniti ini kaya dengan budi bahasa dan menghormati orang tua tanpa mengira hubungan kekeluargaan. Mereka mengamalkan prinsip menghormati orang tua dan amalan ini masih kukuh sehingga kini.

Komuniti Kayan juga mudah dikenali melalui pakaian tradisional mereka. Pakaian tradisional kaum wanita komuniti ini menarik dan unik kerana diperbuat daripada manik-manik halus dan berwarna-warni. Manik-manik halus dijahit mengikut ukiran ikeng [ikǝŋ] (ukiran Orang Ulu) yang mempunyai nilai-nilai estetika yang tersendiri. Pakaian ini biasanya dipakai semasa majlis perkahwinan, upacara menyambut tetamu kehormat dan perayaan Gawai Dayak.

Wanita Kayan juga mempunyai barang perhiasan lain seperti leku [lǝku] (gelang tangan), teva’eng inu [tǝva:ǝŋ inu] (rantai manik), iseng [isǝŋ] (objek keras yang diperbuat daripada perak atau suasa yang digantungkan di telinga kaum wanita Kayan), teksa [tǝksa] (dijadikan sebagai tali pinggang kaum wanita Kayan). Lavong sek [lavɔŋ sɛʡ] (perhiasan kepala yang dihias dengan manik dan rambut kambing yang berwarna-warni) dan isel [isɛl] cincin. Leku [lǝku] biasanya diperbuat daripada buluh dan tulang-tulang binatang. Teva’eng inu [tǝva:ǝŋ inu]dan teksa [tǝksa] pula merupakan hasil gabungan daripada manik-manik besar yang berwarna-warni.

Pakaian tradisional kaum lelaki komuniti ini pula kaya dengan ciri-ciri kepahlawanan, sesuai dengan amalan memotong kepala pada zaman dahulu. Kelengkapan kaum lelaki terdiri daripada bakel [bakɛl] tombak, hemput [həmput]sumpit, sunong [sunoŋ] (perhiasan seperti baju yang diperbuat daripada kulit-kulit binatang seperti kulit kambing), lavong kering [lavoŋ kəriəŋ] (perhiasan kepala yang diperbuat daripada rotan dan dihiasi dengan bulu kambing dan bulu burung kenyalang dan diwarnakan), bah [bah] (sirat), tabin [tabin] (diperbuat daripada rotan dan dihiasi dengan manik-manik kecil dan dipakai di bahagian punggung seorang pahlawan), dan kelebit [kələbit] (perisai). Selain daripada menjadi set barangan hantaran kepada pengantin perempuan, pakaian tradisional ini juga mencerminkan nilai-nilai estetika dan kebudayaan Kayan yang tinggi.

Komuniti Kayan juga terkenal kerana memiliki telinga yang panjang dan bertatu. Komuniti ini bertelinga panjang dan bertatu untuk tujuan kecantikan. Semakin panjang telinga seseorang wanita itu, semakin cantiklah wanita tersebut bagi komuniti ini. Pada masa sekarang, budaya ini semakin pupus dan hanya wanita Kayan yang berusia lima puluh tahun ke atas sahaja yang masih bertelinga panjang dan bertatu.

Bentuk dan ukiran tatu seseorang wanita Kayan juga mencerminkan kedudukan sosial wanita ini. Golongan Maren akan melukis Hudok Asok [hudɔʡ asɔʡ] (gambar anjing) pada lengan, paha, lutut dan betis mereka. Manakala, golongan bawahan hanya dibenarkan melukiskan ukiran yang dinamakan sebagaiKelingei Tengen [kəliŋe təŋən] dan Ubong Bila [ubɔŋ bila].

Kebudayaan komuniti ini sangat unik dan banyak lagi yang boleh dikaji dan dirungkai oleh pengkaji yang lain. Penulis hanya memperkenalkan serba sedikit dan membicarakan kebudayaan komuniti ini dari kaca mata penulis sebagai penutur natif bahasa Kayan dan pengamal budaya dan cara hidup masyarakat Kayan.

SUMBER DARIPADA: http://keligit97lense.blogspot.com/ (Nancy Maria Thomas)

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