Dayak Textile Hand Woven Textile Borneo INDONESIA DAVID HOWARD TRIBAL ART Dayak Textile Hand Woven Textile Borneo INDONESIA Tribal Art Asia

Dayak Textile Borneo David Howard Tribal Art

DAYAK TEXTILE HAND WOVEN OVERSIZED TEXTILE THAT
FEATURES DAYAK HEADHUNTER WARRIOR'S TRIBAL USED
ORGANIC PIGMENTED COLORS; CIRCA 1890! AUTHENTIC ASIAN ANTIQUE
IN NEAR PERFECT, EXCELLENT, CONDITION! FRINGED TOP & BOTTOM.
30 VERTICAL ROWS; TOP TO BOTTOM, 15 ON EACH SIDE. THE MAIN
CENTRAL DESIGN IS 13 VERTICAL DIAMOND SHAPE ROWS WITH CURLING
DAYAK ICONOGRAPHY! 3 COLORS: BROWN, BLACK & BLUE ORGANIC PIGMENTED
HAND CRAFTED, HAND WOVEN, EXCELLENT ABOVE AVERAGE QUALITY.
ABOVE AVERAGE EXAMPLE IN SIZE! NO RESTORATION,
NO REPAIRS, NO MISSING PARTS: IN EXCELLENT, ANTIQUE, AUTHENTIC,
TRIBAL USED CONDITION. APPROXIMATE DIMENSIONS:
75 INCHES LONG x 42 INCHES WIDE.

The Dayak people represent a group of Proto-Malayans inhabiting the inner part of Borneo (the largest Indonesian island). They are related to the Batak of northern Sumatra, Filipino Ifugao, and various tribes from Timor, Celebes, Sumatra and Moluccas. The Dayaks experienced many external influences, especially practice. Dayaks are highly conservative, and each village is organized in clans composed of various families who accept the authority of a single chief.

Dayaks worship a superhuman power; "Semangat," that rules the lives of humans, animals and plants. This invisible life force is omnipresent: in all human body parts, shadows, names, the water in which a human or animal bathed, traces imprinted in mud... Semangat can enter any body. It's a "soul" that can be destroyed by more powerful entities. The Dayak beleive; each persons soul is inherited from a forebearer. Dayak wooden carvings host the souls of the dead. All Dayak souls submit to two divine powers: the sky; imaged as a hornbill bird, with land and water,
symbolized by a snake.

The Dayak practice "Kaharingan," which is a form of animism. The name was coined by Tjilik Riwut in 1944 during his tenure as a Dutch colonial Resident in Sampit, Dutch East Indies. In 1945, during the Japanese Occupation, the Japanese referred to Kaharingan as being the religion of the Dayak people. During the New Order in the Suharto regime in 1980, Kaharingan is registered as a form of Hinduism in Indonesia, while the Indonesian state only recognises 6 forms of religion; Islam, Protestantism, Roman Catholicism, Hinduism, Buddhism and Confucianism respectively. The integration of Kaharingan with Hinduism is not due to the similarities in the theological system, but due to the fact that Kaharingan is the oldest belief in Kalimantan, Borneo. Unlike the development in Indonesian Kalimantan, the Kaharingan is not recognised as a religion both in Malaysian Borneo and Brunei, thus the traditional Dayak belief system is known as a form of folk animism or pagan belief on the other side of the Indonesian border on Borneo Island.

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.

The Dayak are feared for their ancient tradition of headhunting practices (the ritual is also known as Ngayau by the Dayaks). Among the Iban Dayaks, the origin of headhunting was believed to be meeting one of the mourning rules given by a spirit. Subsequently, the headhunting began to surface again in the mid-1940s, when the Allied Powers encouraged the practice against the Japanese Occupation of Borneo. It also slightly surged in the late 1960s when the Indonesian government encouraged Dayaks to purge Chinese from interior Kalimantan who were suspected of supporting communism in mainland China and also in the late 1990s when the Dayak started to attack Madurese emigrants in an explosion of ethnic violence.

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