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The making of a Dayak shaman

Medicine men: Enold, an aspirant boretn, or shaman (center), is flanked by two boretn during his three-day ordination ceremony

Markus Mardius (The Jakarta Post)
Ketapang, West Kalimantan
Wed, March 26, 2014

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The making of a Dayak shaman

Medicine men: Enold, an aspirant boretn, or shaman (center), is flanked by two boretn during his three-day ordination ceremony.

For the Dayak Samanakng community in Ketapang, West Kalimantan, a visit to the local shaman, or boretn, has been a tradition for centuries.

Although several community health centers (Puskesmas) have opened in the last twenty years, people still believe that the boretn, who typically use traditional herbs and mantras to preserve well-being, can heal a variety of ailments, from those induced by black magic to severe disease.

A visit to the boretn is also less expensive than the doctor.

Becoming a shaman, however, is not an easy thing. Applicants must receive the blessings of the duata, or local gods; abstain from eating certain meats; and meditate at a sacred place to accumulate magic power.

Antonius Rema, 67, an elder of Paser village in Simpang Hulu, details some additional requirements. '€œHe must have studied mantras with senior shamans from other villages for at least 10 years. He must prove that he has healed many patients. As such, he will be worthy of being a reliable and trustworthy shaman '€” after completing a series of ordination ceremonies, locally known as the boretn barumpe.'€

Another elder, Yohanis Akim, 78, discussed the case of one aspirant, Enold, 35, who recently completed his probation as prospective shaman and was prepared to be ordained.

Akim, as the host of the ordination ceremony, together with Enold, had to meet with the other shamans in Paser to determine the exact time for the ceremony and the additional tests to be given the would-be boretn.


'€œOnce the senior shamans have determined things, then we have to immediately ready all requirements and necessities,'€ Akim said.

Preparations would take at least a month and would cost around Rp 20 million (US$1,755). Enold also needed the approval of his relatives, the village'€™s formal and customary chiefs and its young people before proceeding.

To start, a traditional hall, or balai, was erected outside the village'€™s main house. The balai featured seven stairs, each measuring 32 square meters.

Either side of the balai was decorated with the leaves of rajakng orchids, banyan and coconut leaves, areca flowers and colorful fabrics. Pineapples were placed on top of the seventh stair as a crown.

Meanwhile, in the living room of the main house were four big brown trays containing a host of offerings: Boiled chickens, pieces of pork, the fresh blood of chickens and pigs, chicken feet, incense, betel leaves and nuts, cigarettes, traditional silver bracelets, old coins, yellow rice, cups of arak liquor, tuak fermented sticky rice, white chicken feathers and oil lamps.

A taman '€” a bamboo post decorated with banyan tree and areca leaves and other magic decorations '€” was in the middle of the room, adorned with pleated bamboo and filled with offerings including wax, a large boiled chicken, areca nuts, rice flakes and incense.

Enold'€™s ordination lasted for three days.

Offerings: A host of sacrificial items is needed to ensure the proper ordination of a boretn.
Offerings: A host of sacrificial items is needed to ensure the proper ordination of a boretn.
The first day began with a ngalu (welcoming drinks) ceremony. Enold was accompanied by Ilu, Aser and Nyana '€” all senior boretn '€” and six pabayu assistants, among others, on first stair of the balai.

His relatives and Akim, as host, stood in a row to present cups of arak and tuak to Enold and his entourage to drink.

A few minutes later, the senior boretn were seen chewing betel nuts and smoking while reciting mantras to exorcise evil spirits. Two stamped their feet while singing and strewing yellow rice and sprinkling holy water on Enold.

Enold and the senior boretn went up to the second stair and sat cross-legged, facing the offerings. They cast a spell to call spirits. A moment later, Enold stood up holding an areca flower, closing his eyes to exorcise evil spirits.

At the same time, Ilu circled the taman in the living room, accompanied by the pabayu, who banged gongs and drums while singing mantras. Ilu went out to the terrace to stab a pig. Its fresh blood was collected in a small bamboo container.

Throughout the second day, Enold circled the taman flanked by the senior boretn. He healed a sick woman, extracting what appeared to be a nail from her stomach.

Soon Enold sat down, leaning on the wall. Aser showered him with holy water before Enold faded into a trance. Aser and the other boretn in turn touched Enold, head to toe, with 100 areca flowers. Finally, Enold regained consciousness.

Support: The pabayu, or ceremonial assistants, wait to assist the shaman during the ordination.
Support: The pabayu, or ceremonial assistants, wait to assist the shaman during the ordination.

The third day saw the culmination of procession on the seventh stairs. The boretn circled the pigs and chickens while carrying traditional machetes as Enold and his family stood underneath, waiting to be bathed in sacrificial blood.

The pigs were stabbed with a poisoned knife and the chickens were butchered. Enold stood under the flow, followed by the other attendees.

'€œBathing in the blood of pigs and chickens signify that a boretn and his family have been purified from disease and all misfortune,'€ Aser said. '€œAccepting the touch of 100 areca flowers from head to toe several times by senior boretn signifies that the prospective boretn is ordained officially as a true boretn.'€

He continued with some advice for the new initiate. '€œEnold should be faithful to his calling. He should not hurt people, but help and treat people sincerely without asking for things in return.'€

One of the youths in the village, Yogi Pusa, 21, said: '€œThis ordination ceremony is a very rare event. Such an event happens once over decades.'€

The event'€™s organizer, Justinus Limpas, said that the ceremony was an important part of the local identity. '€œIf we are strong with our customs and culture, we can filter outside influences. And other people will take into account that we have customs and our culture that still exist in our village.'€

'€” Photos by Markus Mardius

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