By DayakDaily Team
KUCHING, Nov 26: “Celap dapur” (literally “cold stove”) is a significant Iban taboo and adat (custom) that should not be taken lightly, as mishandling by those unfamiliar with its wisdom and importance could undermine the Iban community’s autonomy and lead to serious repercussions, where the shame of violating the adat outweighs any monetary penalty.
Political analyst Datuk Dr Jayum Jawan cautioned against hastily legislating such customs, following a proposal in the recent Sarawak Legislative Assembly to impose a RM500 fine under a new “celap dapur” law on longhouse bilik (unit) owners who fail to maintain their spaces.
Jayum, a fellow of Academy of Sciences Malaysia and a member of National Unity Advisory Council, stressed that once adat (customs) are legislated, the decision is irreversible.
“On the proposed RM500 fine for ‘celap dapur’, it would be wise to consult community leaders and adat experts. It is wise and advisable that when we deal with Iban adat and culture, we exercise wisdom, engage and consult each other to prevent adverse repercussions and reactions,” he said in a statement today.
“Celap dapur” refers to the abandonment of the clay stove in an Iban longhouse unit for an extended period. Such neglect often arises when longhouse residents spend prolonged periods away, either travelling or residing in urban areas, returning only for special occasions like Gawai Dayak, Christmas, or New Year.
Jayum explained that this practice is taboo and considered a breach of harmony between humans and their gods.
If calamity strikes a longhouse, blame may fall on those whose stoves remain unused, as their neglect is seen as having disturbed the harmony and angered the gods.
This disruption requires restitution to restore balance. Traditionally, restitution comes in the form of a fine, or “tunggu”, which serves as a peace offering to mend the disturbance, not as punishment.
“The fine is never intended to be punitive in nature, and it is certainly not about money. Customary leaders, including the tuai rumah (headman) and other elders, deliberate with the community to reach a consensus.
“In the older days, the tunggu took the form of a fine ranging from, for examples, mungkul 1 to mungkul 8. Mungkul 1 corresponds to RM1. Where monies are not available, fines may also be substituted with property items such as jars and gongs. Wise leaders would normally discount tunggu by calling for reduction by using term such as “lipat kajang”, where a fine of RM8 may be reduced to a half, i.e. RM4. Again, the idea is appeasement and not punishment.
“The idea of a fine is not to generate money and neither to impoverish offending parties. It was enough that offenders are brought to the meeting or aum in the ruai (communal gathering space) and therefore they are exposed of their transgressions. This is shameful enough for those charged because they are then seen as not obeying community customs and traditions, or “enda nemu adat”. Among the Ibans, the shame of not keeping to the adat weights heavier than any monetary fines and sanctions,” he emphasied.
Jayum cautioned that politicians must not use this to champion themselves unless they are experts and deeply knowledgeable on the subject.
He pointed out leaders such as the Temenggong, Pemanca, and Penghulu play a crucial role in deliberating and enforcing decisions through dialogue and community consensus.
“There are also learnt scholars on Iban adat, customs and traditions. All these stakeholders should be consulted to produce the best ways by which Iban adat, customs and traditions could be preserved and use as guides for the community well-being,” he stressed.
He also questioned the necessity of legislating “celap dapur”, given that Native Law and Customs are already recognised under Article 13 of List IIA, Supplement to State List for Sabah and Sarawak in the Federal Constitution.
Besides, he added that existing community leadership structures are more than capable of addressing and enforcing such matters.
Jayum warned that legislating adat could undermine the Iban community’s autonomy, effectively transferring traditional authority to external entities.
“This is tantamount to acknowledging that the Iban community and its leaders are not able to manage their adat, customs and traditions. This represents another step in the breakdown and erosion of their adat system.”
He called for civil society organisations such as Sarawak Dayak National Union (SDNU), Sarakup Indu Dayak Sarawak (SIDS), Sarawak Dayak Graduates Association (SDGA) and Kuching Dayak Doctorate Degree Holders’ Association (KDDDHA) to come together and deliberate on the issue.
“Not allow one or two Iban politicians seeking popularity to dictate matters that they do not fully know and understand. Keeping silent in the face of ignorance is unacceptable and neither is being disrespectful,” he concluded. — DayakDaily
