Ibans Of Sarawak From Warriors To Nation Builders

---

HISTORY | The Ibans, historically referred to as Sea Dayaks due to their past involvement in sea piracy, are the largest ethnic group in Sarawak, numbering approximately 750,000 - which is about 29 percent of the state’s population.
As an indigenous Dayak group, the Ibans are renowned for their courage, independence, resilience, and rich cultural heritage, which is deeply rooted in distinctive traditions, spiritual beliefs, and a profound connection to the natural environment.
Origins
The Ibans, reputedly at one time the fiercest of all Bornean tribes, trace their ancestral roots to the Kapuas River basin - specifically the Ketungau tributary - in present-day West Kalimantan, Indonesia.
ADSTheir migration into Sarawak is believed to have begun in the 16th century, primarily via the Batang Lupar River.
This movement was driven by a combination of factors, including intertribal conflicts, the pursuit of territorial expansion, and the search for new land suitable for shifting cultivation and the collection of jungle produce.
Known then for their migratory lifestyle, warrior-like disposition, and headhunting practices, the Ibans gradually expanded into the interior regions of Sarawak, establishing settlements along the Skrang, Saribas, and Rimbas rivers.
In the process, they often overpowered and assimilated smaller or less dominant indigenous groups, leading to the widespread dispersal of Iban communities across western Sarawak.
Early settlement and growth
By the early 19th century, the Ibans had expanded into the Rajang (Rejang) Valley, and by the early 20th century, their settlements extended across much of Sarawak’s interior, including Ulu Layar, Baleh, Belaga, and Baram.
The Iban population in Sarawak grew from 190,326 in 1947 to 303,461 in 1970. They were predominantly concentrated in rural districts such as Kapit, Saratok, Betong, Sri Aman, Julau, and Lubok Antu.
A Sarawak Iban longhouseA cornerstone of Iban social organisation was the longhouse (rumah panjai), which served not only as a dwelling but also as the centre of communal life. Comprising rows of individual family units built adjacently, longhouses varied in size and construction.
Some housed as few as four families, while others accommodated up to 80 families with over 500 residents. Access was typically via notched-log ladders or stairs leading to an uncovered porch (tanju) used for drying clothes and goods.
A roofed verandah (ruai) functioned as a communal walkway and workspace, while each family’s bilik (apartment) contained sleeping quarters, a kitchen, and storage for heirlooms.
The Tuai Rumah (chief) and his immediate relatives occupied the central biliks. Above the bilik, a loft (sadau) was used to store rice and served as sleeping quarters for unmarried daughters.
These longhouses were usually built near water sources and oriented eastward, reflecting spiritual significance. Communities often consisted of extended families or the descendants of siblings.
ADSAlthough traditional longhouses still exist in some remote and rural parts of Sarawak, their numbers have been steadily declining due to modernisation, urban migration, and a growing preference for contemporary housing.
During the Brooke Raj in Sarawak (1841–1946), James Brooke and later Charles Brooke introduced a system of local governance that included titles such as tuai rumah (headman), penghulu (regional chief), and temenggong (paramount chief).
These positions facilitated colonial administration, taxation, and helped curtail practices such as headhunting, thereby reshaping Iban societal structures to align with colonial rule.
Occupations
Traditionally, the Ibans practised shifting cultivation and hunting. Their subsistence economy centred on hill rice cultivation through slash-and-burn methods, with plots averaging one hectare.
Secondary crops included pumpkins, maize, cucumbers, gourds, and cassava. Jungle produce was exchanged for essential items such as iron tools, salt, and cloth.
Fishing, once a key protein source, was conducted using sophisticated methods, including traps and large nets. However, widespread logging over the years has caused river siltation, resulting in reduced fish populations.
Hunting, primarily for wild pigs and deer, employed dogs, spears, and traps. Most families also reared chickens, pigs, and dogs, while water buffalo were used in ceremonial sacrifices. Eggs held ritual significance in Iban ceremonial offerings.
An Iban womanIn modern times, many Ibans have moved to urban areas in search of better economic opportunities. While some continue to practise traditional agriculture, many others have become civil servants, teachers, military personnel, entrepreneurs, and skilled professionals.
Language and identity
The Iban language belongs to the Malayic branch of the Austronesian language family. It remains widely spoken and is a vital marker of ethnic identity.
Despite the dominance of Bahasa Malaysia and English in formal settings, serious efforts to preserve the Iban language are ongoing through its inclusion in school curricula, the publication of literature, and the use of the Iban language in print and broadcast media.
Keen interest in Iban songs and music, fuelled by social media, has also helped language retention.
Oral traditions are key to the preservation of Iban history and values. Stories handed down through generations emphasise themes such as bravery, honour, and communal harmony. These narratives, whether epic tales or genealogies, continue to be an integral part of Iban identity.
Customs and traditions
Iban customs, or adat, guide numerous aspects of life, including marriage, inheritance, dispute resolution, and rituals.
Gawai Dayak, celebrated on June 1, is the most important cultural festival. Marking the rice harvest, it features traditional music, feasting, rituals, and dancing.
The Ngajat dance, noted for its rhythmic and symbolic movements, is often performed during these events. Weaving, particularly the crafting of pua kumbu cloths by women, holds ritual significance and is a deeply respected art form.
The traditional Ngajat danceMarriage and family life
Marriage among the Ibans is both a social and spiritual union, often involving elaborate ceremonies that include dowry exchanges and communal feasting.
Family life is centred around the longhouse, where multiple generations live under one roof, fostering a strong sense of community and mutual support.
Elders are respected for their wisdom, and communal decision-making is a hallmark of Iban society.
Religion
Originally, the Ibans practised animism and maintained a complex spiritual system that revolved around a pantheon of deities, with Bunsu Petara as the creator god.
Rituals and ceremonies are conducted to appease spirits and seek blessings, especially before major undertakings like farming or hunting. Ritual specialists such as manang (healers) and lemambang (bards) hold central roles in Iban spiritual life.
The arrival of Christian missionaries, particularly during the Brooke era and British colonial period, marked a significant religious transformation among the Ibans.
A church in SarawakToday, the majority of Ibans identify as Christians, with Anglicanism, Roman Catholicism, and Methodism being the predominant denominations.
However, elements of traditional Iban spiritual beliefs – such as reverence for ancestral spirits and nature deities – continue to coexist with Christian practices.
It is evident, especially during major cultural celebrations like Gawai Dayak, where rituals and offerings often reflect a syncretic blend of old and new faiths.
Traditional attire and dress
Traditional Iban dress is colourful and symbolic. Men wore loincloths adorned with beads, feathers, and intricate tattoos denoting spiritual protection and warrior status. Women wore handwoven skirts called kain kebat and matching blouses, accessorised with silver jewellery.
While modern western attire is popular these days, the traditional garments continue to hold pride of place among Ibans, especially during official and ceremonial occasions as well as cultural performances.
Cuisine
Tuak alcoholic drinkIban cuisine is rooted in natural ingredients and traditional preparation methods. A signature dish is pansuh, where meat is cooked in bamboo tubes with aromatic herbs over an open fire.
Tempoyak, or fermented durian paste, is also popular. Tuak, a rice wine brewed for festivals, remains an essential part of celebrations.
Food rituals reinforce communal bonds and are central to festivals, ceremonies, and daily life.
Contributions to nation-building
Sarawak’s first chief minister Stephen Kalong NingkanThe Ibans have made significant contributions to Malaysia, especially in the realms of politics and the military. Among the most prominent Iban leaders is Stephen Kalong Ningkan, who served as the first Sarawak chief minister (1963–66).
Ningkan founded the Sarawak National Party in 1961, a party that championed the rights and interests of indigenous communities. He played a pivotal role in facilitating Sarawak’s incorporation into Malaysia.
Another towering Iban statesperson who made a major contribution to nation-building in the formative years of Malaysia was Jugah anak Barieng, who served as the paramount chief of the Ibans. He was also a signatory to the Malaysia Agreement 1963, which laid the foundation for the formation of Malaysia.
Jugah was deeply revered for his wisdom and foresight, encapsulated in his famous remark: “Anang aja Malaysia tu baka tebu, manis di pun, tabar di ujung” (Let’s hope that Malaysia will not end up like sugarcane, sweet in the beginning but less sweet at the end), cautioning against unfulfilled promises.
Jugah anak Barieng, former paramount chief of the IbansBuilding upon the legacy of earlier Iban leaders, Leo Moggie anak Irok emerged as a prominent figure in national politics and public service.
He held several key ministerial portfolios, including energy, telecommunications and posts (1978–89), works (1989–95), and energy, communications and multimedia (1998–2004).
Beyond his ministerial roles, he holds the distinction of being the longest-serving Tenaga Nasional Berhad chairperson (2004–20), contributing significantly to Malaysia’s energy and infrastructure development.
Former minister Leo Moggie anak IrokIn their service to the nation’s armed forces, the Ibans have earned an outstanding reputation for bravery and sacrifice.
The late Kanang anak Langkau, who retired as a first warrant officer in the Royal Ranger Regiment, is a national hero who received both the Panglima Gagah Berani and Seri Pahlawan Gagah Perkasa (1981) medals for his extraordinary courage in fighting the communist insurgents.
Notably, Langkau is the only Malaysian soldier to have been awarded both gallantry awards.
Former soldier Kanang anak LangkauBeyond politics and the security and defence services, the Ibans have also made significant strides in academia and sports.
The late Benedict Sandin was a distinguished Iban ethnologist and historian who served with distinction as the curator of the Sarawak Museum (1966–74).
He played a pivotal role in preserving and documenting Iban oral histories, genealogies, and cultural traditions. His most acclaimed work, “The Sea Dayaks of Borneo Before White Rajah Rule” (1967), remains a seminal contribution to the study of Iban heritage.
Another prominent contemporary Iban academic is Professor Jayum Anak Jawan, a respected Malaysian political scientist. He is widely recognised for his extensive scholarship on Malaysian politics, ethnic relations, and indigenous governance, particularly in relation to the Iban community of Sarawak.
Late historian Benedict SandinAmong his notable publications are “The Iban Factor in Sarawak Politics” (1993) and “Malaysian Politics and Government” (2003), both of which offer valuable insights into the complexities of political dynamics in Malaysia.
In the realm of sports, Watson Nyambek, known as “The Flying Dayak”, attained fame as a 100m sprinter. He set a new national record of 10.3 seconds in 1998, which stood for 18 years.
Former sprinter Watson NyambekRentap: ‘Inland Rajah’ of Sarawak
Any account of the Ibans in Sarawak would be incomplete without highlighting the legendary exploits of Rentap, who has been described by S Baring-Gould and CA Bampfylde in their book “A History of Sarawak under its Two White Rajahs 1839-1908” (1909) as “an active, crafty, and determined man” who was “the centre of all opposition to the rule of the Rajah of Sarawak.”
Rentap, born Libau anak Ningkan, is remembered as a formidable Iban leader who organised resistance against the Brooke government. His battle cry was, “Agi idup, agi ngelaban” (As long as I live, I will fight).
Referred to as the “Inland Rajah”, Rentap led a series of attacks to preserve Iban independence and traditions. He resisted the attempts of the Brooke government to put an end to piracy and headhunting, which were age-old practices among the natives.
In 1853, Rentap attacked the British fort at Nanga Skrang, killing officer Alan Lee. In 1861, Rentap’s stronghold at Mount Sadok was captured by an expedition led by Charles Brooke.
Rentap managed to flee to the Entabai branch of the Kanowit River, where he died a few years later.
Rentap, a formidable Iban leaderChallenges and way forward
Despite their achievements in diverse fields, the Iban community continues to face several challenges.
Land rights remain a major issue, particularly concerning native customary rights (NCR) lands, which are often affected by logging and commercial development. Disputes over land ownership threaten not only the livelihoods but also the cultural identity of the Ibans.
Rural-urban migration has led to the depopulation of longhouses and the declining transmission of cultural practices. Many young Ibans now speak Malay or English as their first language, raising concerns about language attrition.
Educational and infrastructural gaps persist, especially in remote areas where access to quality education and healthcare is limited.
Nevertheless, various organisations and community leaders are endeavouring to address these challenges. Among others, the Sarawak Dayak Iban Association, founded in 1919 under the name of Dayak Federation, continues to advocate for the rights and welfare of the Iban community, focusing on cultural preservation and socio-economic development.
Political parties such as the Sarawak National Party (1961–2013), Parti Bansa Dayak Sarawak (1983–2004), Parti Pesaka Bumiputera Bersatu, and Parti Rakyat Sarawak have also played crucial roles in representing Iban interests (and that of other Dayak communities) at both the state and national levels.
Conclusion
The story of the Iban people is one of courage, resilience, and remarkable transformation, anchored by a steadfast commitment to their cultural heritage.
From warriors who valiantly defended their land and way of life to nation builders who have contributed immensely to Sarawak and Malaysia, the Ibans embody the spirit of independence and self-respect.
Their journey stands as a powerful testament to the enduring strength that comes from embracing both tradition and progress.
As Malaysia navigates its path into the future, it must ensure that the Ibans – like all indigenous communities – are empowered to preserve their rich cultural heritage, rise above socio-economic challenges, and contribute fully and meaningfully to nation-building.
We Malaysians, especially those of us from West Malaysia and those in positions of leadership, must make a sincere effort to deepen our understanding of the history, culture, and aspirations of our Iban compatriots.
Only then can we rightfully call ourselves an inclusive and just nation – one that truly respects and honours all its citizens, across both physical and social boundaries. - Mkini
RANJIT SINGH MALHI is an independent historian who has written 19 books on Malaysian, Asian and world history. He is highly committed to writing an inclusive and truthful history of Malaysia based upon authoritative sources.
The views expressed here are those of the author/contributor and do not necessarily represent the views of MMKtT.

---