By Ashley Sim
KUCHING, Aug 22: Sarawak Heritage Society (SHS) hosted a talk titled ‘The Realm Between: A Conversation About the Healing Ritual and Unique Culture of the Melanau’ featuring speakers Diana Rose and Dr Rolf Schlomer yesterday at the Borneo Cultures Museum.
The programme sparked conversation with history enthusiasts that include locals, non-Sarawakians, and foreigners.
The speakers elaborated on on the realm between Melanau spiritual worlds and the Melanaus’ distinct ritual practices, which are largely reflected in a variety of wooden images of spirits skillfully carved by shamans and used as vessels for spirits which cause harm and disease to people.
Diana, who is a journalist, entrepreneur, and cultural activist, spoke in-depth about “Bebayoh” healing which involves a ritual in which a powerful Melanau shaman is summoned to act as a conduit to the supernatural.
Drawing on her Tellian ancestry, her maternal side’s aristocratic lineage, and the numerous powerful “Bebayoh” healers who had served as her ancestors, Diana pointed out that not anyone can take up the role.
“To be a “Bebayoh” is not a personal choice. They will be chosen by beings from another realm. The chosen individual will have to undergo many challenges to a point of madness until they relent.
“Then they go through three stages of healing: an initiator “Bebayoh”, a “Beguda”, and a “Payun”,” she explained.
Once the “Bebayoh” healers had gone through the rites, they would be able to do all of the soul travelling activities.
Furthermore, soul travelling activities, according to Diana, include “Bebayoh” to heal men from illness and the ability to make “Belum” or ”Dakan” (statues which have a significant role in traditional healing and treatments for various diseases) and amulet or charms like “Suk”, as well as medicinal and herbalist practises.
Soul travelling activities also encompass “Bebayoh” to recapture weak and troubled souls of men, who are usually in a state of “senayeng” by evil spirits or beings; “Pelatow” (soul travelling to the world of the dead); “Beradin” (soul travelling to the upper world, world of higher beings), “Bebayoh” (soul travelling to retrieve lost items); “Bebayoh” in natural state (to ward off evil spirit, to cast chants to amulets, protection, and to dispel evil cast by men out of jealousy and evil intentions); and “Bebayoh” (soul travelling in dreams).
Meanwhile, Dr Schlomer shared about his journey and findings in tracing materials and records about endangered Melanau cultural healing practices, as well as his views on the Melanau good-luck charms, the “Suk”, with the audience.
In the 1970s, he served the Medical Department Sarawak in Miri, Bintulu, and Kuching. Over the years, he has maintained close ties with Sarawak, frequently visiting, and his interest in culture has prompted him to study the Melanau culture in depth.
Dr Schlomer spoke about “Belum” (sickness effigy), and “Suk” (charm figures).
He noted that the method of using “Belum” (known as “Belum” in Dalat Melanau dialect and “Dakan” in Mukah Melanau dialect) is very important for medical purposes on various types of diseases.
“Throughout the years, the “Belum” collection has evolved into something as simple as the “Naga Trian”, which is used to represent a stomachache, or something more complex, with various shapes and characteristics,” he noted.
“Belum” or “Dakan” is a statue made of tree branches that is carved with a wooden knife and the material is from the flesh of the sago tree known as “betok balau” and “balau” leather can also be used to carve the statue.
Each of them has a unique carving pattern and a distinct role.
As for “Suk”, Dr Schlomer stated that because fishing is the Melanaus’ main traditional occupation, they would usually tie the “Suk” (fishing charm) on the fishing line and cast a spell for a bountiful catch. — DayakDaily
