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Updated: June 10, 2025
If both Kenyahs and Klemantans represent sections of the aboriginal population of nomadic hunters who have absorbed Kayan culture, it remains to account for the existence of those peculiarities of the Kenyahs that have led us to separate them from the tribes which we have classed together as Klemantans.
These strips of beadwork are put to many decorative uses: they are applied to the women's head-bands, to the centre of the sun-hat, to sword sheaths, to cigarette boxes, to the war-coat at the nape of the neck, and, by some Klemantans, to the jackets of the women. The designs worked in this way are but few, and most of them are common to all the tribes.
But considerable numbers of the Klemantans remained in the lower reaches and in some of the tributary rivers. Here Mr.
The marriage ceremonies of the Kenyahs and Klemantans are similar but less elaborate. But the Sea Dayak ceremony is different. A feast is made in the house of the girl's parents. The bridegroom makes no considerable gifts to the parents of the bride, though he is generally expected to become a member of their household for the first few years of his married life.
Secondly, all Kayans, men and women alike, invoke in their prayers the aid of ODING, LAHANGand his intercession with LAKI TENANGAN. That they regard the former as having lived as a great chief is clearly proved by the following facts: firstly, many Kayans of the upper class claim to, be his lineal descendants; secondly, a well-known myth, of which several variants are current, describes his miraculous advent to the world; thirdly, he is regarded by Kayans, Kenyahs, and many Klemantans as the founder of their race.
The following night a cleft stick was set up at some twenty paces from the camp with a large cake of tobacco in the cleft, and on the stick a mark was carved which would be understood by the Punans as implying that they were at liberty to take the tobacco. This is a method of opening communications and trade with them well known to the Klemantans.
On the occasion of the great peace-making at Baram in March 1899, at which thousands of Kenyahs, Kayans, Klemantans, and Ibans were present, the Ibans made an elaborate image of the hornbill some nine feet in height, and hung upon it many thousands of cigarettes, and these were smoked by the men of the different tribes, all apparently with full understanding of the value of the act.
The Story of USAI The following myth, current under several forms among the Klemantans, accounts for a number of the geographical features of the Baram district, in which it was told us. The story was evoked from an old man of the Long Kiputs by a question as to his views about the nature of the stars.
Some of the Klemantans will not even eat anything that has been cooked in a vessel previously used for cooking crocodile's flesh, and it is said that if a man should do so unwittingly his body would become covered with sores. If a crocodile is seen on their left hand by Long Patas on a war expedition, that is a bad omen; but if on their right hand, that is the best possible omen.
This second suggestion is strongly supported by the fact that Kayans, Kenyahs, and Klemantans occasionally, on returning home from a successful raid, will carry one of the newly taken heads to the tomb of the chief for whom they are mourning, and will hang it upon, or deposit it within, the tomb beside the coffin.
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