|Regions with significant populations|
|Indonesia, Malaysia and Brunei|
|Related ethnic groups|
The Dayak or Dyak (pron.: //) are the native people of Borneo. It is a loose term for over 200 riverine and hill-dwelling ethnic subgroups, located principally in the interior of Borneo, each with its own dialect, customs, laws, territory and culture, although common distinguishing traits are readily identifiable. Dayak languages are categorised as part of the Austronesian languages in Asia. The Dayak were animist in belief; however many converted to Christianity, and some to Islam more recently. Estimates for the Dayak population range from 2 to 4 million.
The main ethnic groups of Dayaks are the Bakumpai and Dayak Bukit of South Kalimantan, The Ngajus, Baritos, Benuaqs of East Kalimantan, the Kayan and Kenyah groups and their sub-tribes in Central Borneo and the Ibans, Embaloh (Maloh), Kayan, Kenyah, Penan, Kelabit, Lun Bawang and Taman[disambiguation needed] populations in the Kapuas and Sarawak regions. Other populations include the Ahe, Jagoi, Selakau, Bidayuh, and Kutai.
The Dayak people of Borneo possess an indigenous account of their history, partly in writing and partly in common cultural customary practices. In addition, colonial accounts and reports of Dayak activity in Borneo detail carefully cultivated economic and political relationships with other communities as well as an ample body of research and study considering historical Dayak migrations. In particular, the Iban or the Sea Dayak exploits in the South China Seas are documented, owing to their ferocity and aggressive culture of war against sea dwelling groups and emerging Western trade interests in the 19th and 20th centuries.
In 1838 James Brooke, a British adventure with an inheritance and an armed sloop arrived to find the Brunei Sultanate fending off rebellion from war like inland tribes. Sarawak was in chaos, Brooke put down the rebellion and as a reward signed a treaty in 1841 was bestowed the title Governor and granted power over parts of Sarawak. He pacified the natives, suppressed headhunting, eliminated the much-feared Borneo pirates, bringing ever growing tracts of Borneo under their control. Brooke was appointed Rajah by the Sultan of Brunei on August 18, 1842 and founded the White Rajah Dynasty of Sarawak.With the merit that the British has contribute to the Sarawak people, the British has politically monopolized all land and resources from the indigenous people.The British enslaved all the indigenous people and taken all their land by implementing strata title,documentation and land title in Sarawak.Many indigenous people converts to Christianity in order to have job opportunity and to establish themselves with the British government and society.
During World War II, the Japanese occupied Borneo and treated all of the indigenous peoples poorly - massacres of the Malay and Dayak peoples were common, especially among the Dayaks of the Kapit Division. Following this treatment, the Dayaks formed a special force to assist the Allied forces. Eleven United States airmen and a few dozen Australian special operatives trained a thousand Dayaks from the Kapit Division to battle the Japanese with guerrilla warfare. This army of tribesmen killed or captured some 1,500 Japanese soldiers and were able to provide the Allies with intelligence vital in securing Japanese-held oil fields.
Coastal populations in Borneo are largely Muslim in belief, however these groups (Tidung, Bulungan, Paser, Melanau, Kadayan, Bakumpai, Bisayah) are generally considered to be Islamized Dayaks, native to Borneo, and heavily influenced by the Javanese Majapahit Kingdoms and Islamic Malay Sultanates.
Other groups in coastal areas of Sabah, Sarawak and northern Kalimantan; namely the Illanun, Tausug, Sama and Bajau, although inhabiting and (in the case of the Tausug group) ruling, the northern tip of Borneo for centuries, have their origins from the southern Philippines. These groups are not Dayak, but instead are grouped under the separate umbrella term of Moro.
Traditional headhunter culture 
In the past, the Dayak were feared for their ancient tradition of headhunting practices. After mass conversions to Christianity and Islam, and anti-headhunting legislation by the colonial powers was passed, the practice was banned and appeared to have disappeared. Headhunting began to surface again in the mid-1940s, when the Allied Powers encouraged the practice against the Japanese. It also slightly surged in the late 90s, when the Dayak started to attack Madurese emigrants in an explosion of ethnic violence.
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Traditionally, Dayak agriculture was based on swidden rice cultivation. Agricultural Land in this sense was used and defined primarily in terms of hill rice farming, ladang (garden), and hutan (forest). Dayaks organised their labour in terms of traditionally based land holding groups which determined who owned rights to land and how it was to be used. The "green revolution" in the 1950s, spurred on the planting of new varieties of wetland rice amongst Dayak tribes.
The main dependence on subsistence and mid-scale agriculture by the Dayak has made this group active in this industry. The modern day rise in large scale monocrop plantations such as palm oil and bananas, proposed for vast swathes of Dayak land held under customary rights, titles and claims in Indonesia, threaten the local political landscape in various regions in Borneo. Further problems continue to arise in part due to the shaping of the modern Malaysian and Indonesian nation-states on post-colonial political systems and laws on land tenure. The conflict between the state and the Dayak natives on land laws and native customary rights will continue as long as the colonial model on land tenure is used against local customary law. The main precept of land use, in local customary law, is that cultivated land is owned and held in right by the native owners, and the concept of land ownership flows out of this central belief. This understanding of adat is based on the idea that land is used and held under native domain. Invariably, when colonial rule was first felt in the Kalimantan Kingdoms, conflict over the subjugation of territory erupted several times between the Dayaks and the respective authorities.
The Dayak indigenous religion has been given the name Kaharingan, and may be said to be a form of animism. For official purposes, it is categorized as a form of Hinduism in Indonesia. Nevertheless, these generalizations fail to convey the distinctiveness, meaningfulness, richness and depth of Dayak religion, myth and teachings. Underlying the world-view is an account of the creation and re-creation of this middle-earth where the Dayak dwell, arising out of a cosmic battle in the beginning of time between a primal couple, a male and female bird/dragon (serpent). Representations of this primal couple are amongst the most pervasive motifs of Dayak art. The primal mythic conflict ended in a mutual, procreative murder, from the body parts of which the present universe arose stage by stage. This primal sacrificial creation of the universe in all its levels is the paradigm for, and is re-experienced and ultimately harmoniously brought together (according to Dayak beliefs) in the seasons of the year, the interdependence of river (up-stream and down-stream) and land, the tilling of the earth and fall of the rain, the union of male and female, the distinctions between and cooperation of social classes, the wars and trade with foreigners, indeed in all aspects of life, even including tattoos on the body, the lay-out of dwellings and the annual cycle of renewal ceremonies, funeral rites, etc. The practice of Kaharingan differs from group to group, but shamans, specialists in ecstatic flight to other spheres, are central to Dayak religion, and serve to bring together the various realms of Heaven (Upper-world) and earth, and even Under-world, for example healing the sick by retrieving their souls which are journeying on their way to the Upper-world land of the dead, accompanying and protecting the soul of a dead person on the way to their proper place in the Upper-world, presiding over annual renewal and agricultural regeneration festivals, etc. Death rituals are most elaborate when a noble (kamang) dies. On particular religious occasions, the spirit is believed to descend to partake in celebration, a mark of honour and respect to past ancestors and blessings for a prosperous future.
Over the last two centuries, some Dayaks converted to Islam, abandoning certain cultural rites and practices. Christianity was introduced by European missionaries in Borneo. Religious differences between Muslim and Christian natives of Borneo has led, at various times, to communal tensions. Relations, however between all religious groups are generally good.
Muslim Dayaks have however retained their original identity and kept various customary practices consistent with their religion.However many Christian Dayak has changed their name to European or English name but some minority still maintain their ancestors traditional name.
An example of common identity, over and above religious belief, is the Melanau group. Despite the small population, to the casual observer, the coastal dwelling Melanau of Sarawak, generally do not identify with one religion, as a number of them have Islamized and Christianised over a period of time. A few practise a distinct Dayak form of Kaharingan, known as Liko. Liko is the earliest surviving form of religious belief for the Melanau, predating the arrival of Islam and Christianity to Sarawak. The somewhat patchy religious divisions remain, however the common identity of the Melanau is held politically and socially. Social cohesion amongst the Melanau, despite religious differences, is markedly tight.
Despite the destruction of pagan religions in Europe by Christians, most of the people who try to conserve the Dayaks' religion are missionaries. For example Reverend William Howell contributed numerous articles on the Iban language, lore and culture between 1909-1910 to the Sarawak Gazette. The articles were later compiled in a book in 1963 entitled, The Sea Dayaks and Other Races of Sarawak.
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Kinship in Dayak society is traced in both lines. Although, in Dayak Iban society, men and women possess equal rights in status and property ownership, political office has strictly been the occupation of the traditional Iban Patriarch. Overall Dayak leadership in any given region, is marked by titles, a Penghulu for instance would have invested authority on behalf of a network of Tuai Rumah's, and so on to a Temenggung or Panglima. Individual Dayak groups have their social and hierarchy systems defined internally, and these differ widely from Ibans to Ngajus and Benuaqs to Kayans.
The most salient feature of Dayak social organisation is the practice of Longhouse domicile. This is a structure supported by hardwood posts that can be hundreds of metres long, usually located along a terraced river bank. At one side is a long communal platform, from which the individual households can be reached. The Iban of the Kapuas and Sarawak have organized their Longhouse settlements in response to their migratory patterns. Iban Longhouses vary in size, from those slightly over 100 metres in length to large settlements over 500 metres in length. Longhouses have a door and apartment for every family living in the longhouse. For example, a Longhouse of 200 doors is equivalent to a settlement of 200 families.
Headhunting was an important part of Dayak culture, in particular to the Iban and Kenyah. There used to be a tradition of retaliation for old headhunts, which kept the practice alive. External interference by the reign of the Brooke Rajahs in Sarawak and the Dutch in Kalimantan Borneo curtailed and limited this tradition. Apart from massed raids, the practice of headhunting was then limited to individual retaliation attacks or the result of chance encounters. Early Brooke Government reports describe Dayak Iban and Kenyah War parties with captured enemy heads. At various times, there have been massive coordinated raids in the interior, and throughout coastal Borneo, directed by the Raj during Brooke's reign in Sarawak. This may have given rise to the term, Sea Dayak, although, throughout the 19th Century, Sarawak Government raids and independent expeditions appeared to have been carried out as far as Brunei, Mindanao, East coast Malaya, Jawa and Celebes. Tandem diplomatic relations between the Sarawak Government (Brooke Rajah) and Britain (East India Company and the Royal Navy) acted as a pivot and a deterrence to the former's territorial ambitions, against the Dutch administration in the Kalimantan regions and client sultanates.
In the Indonesian region, toplessness was the norm among the Dayak people, Javanese, and the Balinese people of Indonesia before the introduction of Islam and contact with Western cultures. In Javanese and Balinese societies, women worked or rested comfortably topless. Among the Dayak, only big breasted women or married women with sagging breasts cover their breasts because they interfered with their work.
Metal-working is elaborately developed in making mandaus (machetes - parang in Malay and Indonesian). The blade is made of a softer iron, to prevent breakage, with a narrow strip of a harder iron wedged into a slot in the cutting edge for sharpness. In headhunting it was necessary to able to draw the parang quickly. For this purpose, the mandau is fairly short, which also better serves the purpose of trailcutting in dense forest. It is holstered with the cutting edge facing upwards and at that side there is an upward protrusion on the handle, so it can be drawn very quickly with the side of the hand without having to reach over and grasp the handle first. The hand can then grasp the handle while it is being drawn. The combination of these three factors (short, cutting edge up and protrusion) makes for an extremely fast drawing-action. The ceremonial mandaus used for dances are as beautifully adorned with feathers, as are the costumes. There are various terms to describe different types of Dayak blades. The Nyabor is the traditional Iban Scimitar, Parang Ilang is common to Kayan and Kenyah Swordsmiths, and Duku is a multipurpose farm tool and machete of sorts. Indonesia
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Organised Dayak political representation in the Indonesian State first appeared during the Dutch administration, in the form of the Dayak Unity Party (Parti Persatuan Dayak) in the 30s and 40s. The feudal Sultanates of Kutai, Banjar and Pontianak figured prominently prior to the rise of the Dutch colonial rule.
Dayaks in Sarawak in this respect, compare very poorly with their organised brethren in the Indonesian side of Borneo, partly due to the personal fiefdom that was the Brooke Rajah dominion, and possibly to the pattern of their historical migrations from the Indonesian part to the then pristine Rajang Basin. Political circumstances aside, the Dayaks in the Indonesian side actively organised under various associations beginning with the Sarekat Dayak established in 1919, to the Parti Dayak in the 40s, and to the present day, where Dayaks occupy key positions in government.
In Sarawak, Dayak political activism had its roots in the SNAP (Sarawak National Party) and Pesaka during post independence construction in the 1960s. These parties shaped to a certain extent Dayak politics in the State, although never enjoying the real privileges and benefits of Chief Ministerial power relative to its large electorate.
Under Indonesia's transmigration programme, settlers from densely populated Java and Madura were encouraged to settle in the Indonesian provinces of Borneo. The large scale transmigration projects initiated by the Dutch and continued following Indonesian independence, caused social strains.
During the killings of 1965-66 Dayaks killed up to 5,000 Chinese and forced survivors to flee to the coast and camps. Starvation killed thousands of Chinese children who were under eight years old. The Chinese refused to fight back, even though previously the Chinese had fought against the Dutch colonialist occupation of Indonesia, since they considered themselves "a guest on other people's land" with the intention of trading only. 75,000 of the Chinese who survived were displaced, fleeing to camps where they were detained on coastal cities. The Dayak leaders were interested in cleansing the entire area of ethnic Chinese. In Pontianak, 25,000 Chinese living in dirty, filthy conditions were stranded. They had to take baths in mud. The massacres are considered a "dark chapter in recent Dayak history".
From 1996 to 2003 there were violent attacks on Indonesian Madurese settlers, including executions of Madurese transmigrant communities. The violence included the Sampit conflict in 2001 in which more than 500 were killed in that year. Order was restored by the Indonesian Military.
See also 
- Krio Dayak people and their language
- Iban people and their Iban language
- Meratus Dayak
- Meratus language
- Hiram M. Hiller, Jr.
- Ethnologue report for ISO 639 code: day
- WWF - Borneo people
- 'Guests' can succeed where occupiers fail, November 9, 2007
- The best and still unsurpassed study of a traditional Dayak religion is that of Hans Scharer, Ngaju Religion: The Conception of God among a South Borneo People; translated by Rodney Needham (The Hague: Martinus Nijhoff, 1963).
- See Scharer, ibid., for many examples of shamanistic soul flight, ceremonies, etc. The most detailed study of the shamanistic ritual at funerals is by Waldemar Stöhr, Der Totenkult der Ngadju Dajak in Süd-Borneo. Mythen zum Totenkult und die Texte zum Tantolak Matei (Den Haag: Martinus Nijhoff, 1966).
- Nancy Dowling, "Javanization of Indian Art," Indonesia, volume 54 (1992).
- Jan B. Avé & Victor T. King, Borneo. The People of the Weeping Forest. Tradition and Change in Borneo, volume scritto in occasione dell'esposizione temporanea « Borneo. Oervoud in ondergang, culturen op drift (trad. it., Borneo, giungle che scompaiono, culture alla deriva) », svoltasi al Rijkmuseum voor Volkenkunde di Leiden nel 1986, Rijkmuseum voor Volkenkunde, Leiden 1986.
- Vinson and Joanne Sutlive, Gen. Eds., The Encyclopaedia of Iban Studies:Iban History, Society, and Culture Volume II (H-N), (Kuching: The Tun Jugah Foundation, 2001), 697.
- Hans Peter Duerr. "Der Mythos vom Zivilisationsprozeß 4. Der erotische Leib"
- John Braithwaite (2010). Anomie and violence: non-truth and reconciliation in Indonesian peacebuilding. ANU E Press. p. 294. ISBN 1-921666-22-6. Retrieved Dec 15 2011. "In 1967, Dayaks had expelled Chinese from the interior of West Kalimantan. In this Chinese ethnic cleansing, Dayaks were co-opted by the military who wanted to remove those Chinese from the interior who they believed were supporting communists. The most certain way to accomplish this was to drive all Chinese out of the interior of West Kalimantan. Perhaps 2,000-5,000 people were massacred (Davidson 2002:158) and probably a greater number died from the conditions in overcrowded refugee camps, including 1,500 Chinese children aged between one and eight who died of starvation in Pontianak camps (p. 173). The Chinese retreated permanently to the major towns...the Chinese in West Kalimantan rarely resisted (though they had in nineteenth century conflict with the Dutch, and in 1914). Instead, they fled. One old Chinese man who fled to Pontianak in 1967 said that the Chinese did not even consider or discuss striking back at Dayaks as an option. This was because they were imbued with a philosophy of being a guest on other people's land with the intention of becoming a great trading diaspora."
- Eva-Lotta E. Hedman (2008). Eva-Lotta E. Hedman, ed. Conflict, violence, and displacement in Indonesia. SOSEA-45 Series (illustrated ed.). SEAP Publications. p. 63. ISBN 0-87727-745-1. Retrieved Dec 15 2011. "the role of indigenous Dayak leaders accounted for their "success." Regional officers and interested Dayak leaders helped to translate the virulent anti-Communist environment locally into an evident anti-Chinese sentiment. In the process, the rural Chinese were constructed as godless Communists complicit with members of the local Indonesian Communist Party...In October 1967, the military, with the help of the former Dayak Governor Oevaang Oeray and his Lasykar Pangsuma (Pangsuma Militia) instigated and facilitated a Dayak-led slaughter of ethnic Chinese. Over the next three months, thousands were killed and roughly 75,000 more fled Sambas and norther Pontianak districts to coastal urban centers like Pontianak City and Singkawang to be sheltered in refugee and "detainment" camps. By expelling the "community" Chinese, Oeray and his gang... intended to ingratiate themselves with Suharto's new regime."
- Time, Volume 90, Part 2. Time Inc. 1967. p. 37. Retrieved Dec 15 2011. "Before the Indonesian •army could cool off the Dayaks, at least 250 Chinese had been slaughtered: Catholic missionaries believe that as many as 1,000 were actually killed. About 25,000 of the traumatized Chinese have descended on the sleepy West Borneo port of Pontianak, where they live in dismal squalor. The Chinese are crammed into makeshift quarters, bathe in muddy, sewage-filled canals"
- Charles Corn (1991). Distant islands: travels across Indonesia. Viking. p. 128. ISBN 0-670-82374-0. Retrieved Dec 15 2011. "There was a dark chapter in recent Dayak history, and it concerned the Chinese living on the island. Tribes in the lower hills had been mobilized by the Indonesian military in the mid-sixties to murder many thousands of Chinese in the"
Further reading 
- Victor T King, Essays on Bornean Societies (Hull/Oxford, 1978).
- Benedict Sandin, The Sea-Dayaks of Borneo before White Rajah Rule (London 1967).
- Eric Hansen, Stranger in the Forest: On Foot Across Borneo, (Penguin, 1988), ISBN 0-375-72495-8.
- Hans Scharer, Ngaju Religion: The Conception of God among a South Borneo People; translated by Rodney Needham (The Hague: Martinus Nijhoff, 1963).
- Norma Youngberg, The Queen's Gold (TEACH Services, 2000)
- Judith M. Heimann, The Airmen and the Headhunters: A True Story of Lost Soldiers, Heroic Tribesmen and the Unlikeliest Rescue of World War II, (Harcourt, 2007), ISBN 978-0-15-101434-7
- Jean Yves Domalain, Panjamon: I Was a Headhunter, (Publisher: William Morrow, January 1973), ISBN 0688001432, ISBN 978-0688001438
- Peter Goullart, River of the White Lily, (London, John Murray, 1965), ISBN 0719505429
|Wikimedia Commons has media related to: Dayak people|
- www.worldmessenger.ning.com- social networking site run by Urban Dayaks Generation
- www.dayakology.com - a site run by Dayaks
- Assessment for Dayaks in Malaysia
- Tribal peoples are fighting huge hydro-electric projects that are carving up the island's rainforest
- The J. Arthur and Edna Mouw papers at the Hoover Institution Archives focuses on the interaction of Christian missionaries with Dayak people in Borneo.
- The Airmen and the Headhunters Documentary produced by the PBS Series Secrets of the Dead
- Dayak-culture: pictures and videos