The History of Dayak (11)

Dayak oral histories and belief systems tend to narrate their origins in ways that are more mythological than strictly historical. Numerous folktales and legends focus on ancestors who emerged from sacred mountains or mystical realms, rather than from long migratory journeys originating on the Asian mainland. This pattern suggests that, within Dayak culture, the concept of origin is fundamentally cosmological and spiritual, not grounded in records of physical migration.

Verification: Dayak mythologies do at times contain elements suggestive of migration, such as narratives among the Kenyah that refer to China, but they also strongly emphasize local origins (Rousseau, 1990). This duality resonates with recent discussions on X that contrast migration myths with narratives of local autochthony (Pakat Dayak, 2025).

To illustrate this further, let us examine the origin myths of three representative Dayak ethnolinguistic groups, namely the Lundayeh, the Iban, and the Kanayatn.

Among the Dayak Lundayeh, origin mythology centers on the story of the “Great Flood,” a cataclysmic event said to have submerged the highlands of Borneo. In this narrative, only a small number of people survived, floating on a raft illuminated by the glow of resin torches known as Lengilo. This story functions not merely as legend, but as a powerful symbol of resilience and the continuity of Lundayeh life amid extreme environmental change. By situating their ancestors in the same territory since time immemorial, the myth implicitly rejects the notion that the Dayak originated elsewhere. For the Lundayeh, Borneo is the primordial homeland, inhabited by their forebears since ancient times, rather than a waypoint in a larger migratory movement (Yansen and Masri, 2023). Enriching this interpretation, the flood motif closely parallels global post-Ice Age narratives and reflects rising sea levels that eventually separated Borneo from the mainland (King, 1993).

For the Dayak Iban, origins are intimately linked to Panggau Libau, an upper world inhabited by mythic heroes and revered ancestors such as Keling and Kumang. In Iban epic traditions, humanity is believed to have originated from Tampun Juah, regarded as the initial point of human existence on earth. This narrative not only reinforces the Iban people’s spiritual bond with their land, but also underpins the belief systems and customary values transmitted across generations. The myth affirms that the Iban are not latecomers or migrants, but indigenous inhabitants of Borneo who have cultivated their civilization and culture on this land since the beginning. Iban mythology also incorporates themes of warfare and kayau (headhunting), which may symbolically reflect conflicts in the aftermath of ancient population movements (Sandin, 1967).

For the Dayak Kanayatn, Mount Bawang occupies a central place as the point of ancestral origin, a sacred site understood as the nucleus of life and spirituality. This mountain is not only an emblem of ethnic identity, but also a historical locus believed to mark the beginning of their existence. Such beliefs demonstrate how the Kanayatn conceive of themselves as inseparable from the Bornean landscape, rather than as a people who migrated from elsewhere. In their oral narratives, Mount Bawang stands as evidence that Kanayatn presence in Borneo stretches back to primordial times, affirming their status as indigenous inhabitants of the island (Nico, 2016). These myths are often intertwined with Kaharingan animism, which emphasizes harmony between humans and the natural world (Schärer, 1963).

From this perspective, rather than seeking the origins of the Dayak in Yunnan, it is far more productive to investigate their past through archaeological evidence and the corpus of local wisdom transmitted orally across generations in Borneo. These mythologies also function as instruments of cultural resistance against colonial narratives that have historically marginalized indigenous identities (Postill, 2006).

The Absence of Supporting Historical Events

There is no historical event that can be credibly linked to a large-scale migration from Yunnan to Borneo. Any robust historical theory must be supported by concrete evidence, such as written records or archaeological remains that clearly indicate patterns of migration. The Yunnan migration theory is scientifically weak, as it fails to explain in any convincing detail where the Dayak would have first arrived in the Indonesian archipelago, particularly in Borneo.

By comparison, the arrival of Chinese populations in the archipelago is well documented and has left tangible historical traces in the form of Chinatowns, monuments, ceramics, and enduring legends. The Yunnan migration hypothesis, by contrast, lacks comparable evidence that could serve as a reliable historical foundation. To add context, Chinese migration to Borneo has been recorded since the era of the Brunei Sultanate in the fifteenth century, supported by material evidence such as Ming-era ceramics, whereas any prehistoric Dayak migration remains entirely undocumented (Reid, 1996).

Measured against the standards of valid historical inquiry, the Yunnan migration theory does not provide academically persuasive answers. Consequently, the claim that the Dayak originated from Yunnan is more appropriately classified as myth rather than established scientific fact.

More to come)