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The Cosmological Role of the Pig in the Kelabit Highlands, Sarawak

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The Cosmological Role of the Pig in the Kelabit Highlands, Sarawak anthropozoologica 2021 ● 56 ● 11 LES SUIDÉS EN CONTEXTE RITUEL À L’ÉPOQUE CONTEMPORAINE Édité par Frédéric LAUGRAND, Lionel SIMON & Séverine LAGNEAUX Prey into kin: the cosmological role of the pig in the Kelabit Highlands, Sarawak Monica JANOWSKI art. 56 (11) — Published on 6 August 2021 www.anthropozoologica.com DIRECTEUR DE LA PUBLICATION / PUBLICATION DIRECTOR : Bruno David Président du Muséum national d’Histoire naturelle RÉDACTRICE EN CHEF / EDITOR-IN-CHIEF: Joséphine Lesur RÉDACTRICE / EDITOR: Christine Lefèvre RESPONSABLE DES ACTUALITÉS SCIENTIFIQUES / RESPONSIBLE FOR SCIENTIFIC NEWS: Rémi Berthon ASSISTANTE DE RÉDACTION / ASSISTANT EDITOR: Emmanuelle Rocklin ([email protected]) MISE EN PAGE / PAGE LAYOUT: Emmanuelle Rocklin, Inist-CNRS COMITÉ SCIENTIFIQUE / SCIENTIFIC BOARD: Louis Chaix (Muséum d’Histoire naturelle, Genève, Suisse) Jean-Pierre Digard (CNRS, Ivry-sur-Seine, France) Allowen Evin (Muséum national d’Histoire naturelle, Paris, France) Bernard Faye (Cirad, Montpellier, France) Carole Ferret (Laboratoire d’Anthropologie Sociale, Paris, France) Giacomo Giacobini (Università di Torino, Turin, Italie) Lionel Gourichon (Université de Nice, Nice, France) Véronique Laroulandie (CNRS, Université de Bordeaux 1, France) Stavros Lazaris (Orient & Méditerranée, Collège de France – CNRS – Sorbonne Université, Paris, France) Nicolas Lescureux (Centre d'Écologie fonctionnelle et évolutive, Montpellier, France) Marco Masseti (University of Florence, Italy) Georges Métailié (Muséum national d’Histoire naturelle, Paris, France) Diego Moreno (Università di Genova, Gènes, Italie) François Moutou (Boulogne-Billancourt, France) Marcel Otte (Université de Liège, Liège, Belgique) Joris Peters (Universität München, Munich, Allemagne) François Poplin (Muséum national d’Histoire naturelle, Paris, France) Jean Trinquier (École Normale Supérieure, Paris, France) Baudouin Van Den Abeele (Université Catholique de Louvain, Louvain, Belgique) Christophe Vendries (Université de Rennes 2, Rennes, France) Denis Vialou (Muséum national d’Histoire naturelle, Paris, France) Jean-Denis Vigne (Muséum national d’Histoire naturelle, Paris, France) Arnaud Zucker (Université de Nice, Nice, France) COUVERTURE / COVER : Baye tenant Bulan Nalan (Crocodile Esprit tenant la Lune Errante). Ce tableau du peintre kelabit Stephen Baya, créé en 2009, exprime la relation cosmologique profonde entre les humains et les autres espèces vivantes, et l'environnement naturel dans lequel vit le peuple Kelabit / Baye holding Bulan Nalan (Spirit Croco- dile holding the Wandering Moon). This painting by the Kelabit painter Stephen Baya, created in 2009, expresses the deep cosmological relationship between humans and other living species and the natural environment in which the Kelabit people live. Anthropozoologica est indexé dans / Anthropozoologica is indexed in: – Social Sciences Citation Index – Arts & Humanities Citation Index – Current Contents - Social & Behavioral Sciences – Current Contents - Arts & Humanities – Zoological Record – BIOSIS Previews – Initial list de l’European Science Foundation (ESF) – Norwegian Social Science Data Services (NSD) – Research Bible Anthropozoologica est distribué en version électronique par / Anthropozoologica is distributed electronically by: – BioOne® (https://www.bioone.org) Anthropozoologica est une revue en flux continu publiée par les Publications scientifiques du Muséum, Paris, avec le soutien du CNRS. Anthropozoologica is a fast track journal published by the Museum Science Press, Paris, with the support of the CNRS. Les Publications scientifiques du Muséum publient aussi /The Museum Science Press also publish: Adansonia, Zoosystema, Geodiversitas, European Journal of Taxonomy, Naturae, Cryptogamie sous-sections Algologie, Bryologie, Mycologie, Comptes Rendus Palevol. Diffusion – Publications scientifiques Muséum national d’Histoire naturelle CP 41 – 57 rue Cuvier F-75231 Paris cedex 05 (France) Tél. : 33 (0)1 40 79 48 05 / Fax : 33 (0)1 40 79 38 40 [email protected] / https://sciencepress.mnhn.fr © Publications scientifiques du Muséum national d’Histoire naturelle, Paris, 2021 ISSN (imprimé / print) : 0761-3032 / ISSN (électronique / electronic) : 2107-08817 Prey into kin: the cosmological role of the pig in the Kelabit Highlands, Sarawak Monica JANOWSKI School of Oriental and African Studies, University of London, 10 Thornhaugh St, Bloomsbury, London E-WC1H 0XG (England) [email protected] Submitted on 5 September 2020 | Accepted on 8 January 2021 | Published on 6 August 2021 Janowski M. 2021. — Prey into kin: the cosmological role of the pig in the Kelabit Highlands, Sarawak, in Laugrand F., Simon L. & Lagneaux S. (éds), Les suidés en contexte rituel à l’époque contemporaine. Anthropozoologica 56 (11): 167-180. https://doi.org/10.5252/anthropozoologica2021v56a11. http://anthropozoologica.com/56/11 ABSTRACT In this article I explore the role of both the wild pig (baka) and the domesticated pig (berak) among the Kelabit of Sarawak, focusing in particular on their pre-Christian cosmological role. The wild pig (mainly KEY WORDS Cosmology, Sus barbatus Müller, 1838 but also Sus scrofa Linnaeus, 1758), the main source of wild meat in the area, rice, used to be associated with the spirit world, particularly with the Great Spirit. The domesticated pig (Sus house, scrofa) was, in pre-Christian Kelabit belief and practice, important in communication with the spirit prayer, kinship, world. I suggest here that the pig is transformed into kin to humans through being fed rice, and that gender. this may be seen as the basis for its appropriateness as a way of communicating with the spirit world. RÉSUMÉ De la proie à la parenté: le rôle cosmologique du porc dans le haut plateau Kelabit, Sarawak. Dans cet article, j’explore le rôle du porc sauvage (baka) et du porc domestiqué (berak) chez les Kelabit du Sarawak, en me concentrant en particulier sur leur rôle cosmologique pré-chrétien. Le cochon sauvage (principalement Sus barbatus Müller, 1838 mais aussi Sus scrofa Linnaeus, 1758), principale MOTS CLÉS Cosmologie, source de viande sauvage dans la région, était autrefois associé au monde des esprits, en particulier riz, au Grand Esprit. Le cochon domestiqué (Sus scrofa) était, dans la croyance et la pratique kelabit pré- maison, chrétienne, important dans la communication avec le monde des esprits. Je suggère ici que le cochon prière, parenté, est transformé en parent des humains en étant nourri au riz, et que cela peut être considéré comme genre. la base de sa pertinence comme moyen de communication avec le monde des esprits. ANTHROPOZOOLOGICA • 2021 • 56 (11) © Publications scientifiques du Muséum national d’Histoire naturelle, Paris. www.anthropozoologica.com 167 Janowski M. INTRODUCTION own right. We found that it had a higher barter value by volume than cooking oil brought up from town, despite the I want to begin by conjuring up a spirit. In the forests of the high cost of commercial cooking oil, especially after it had Kelabit Highlands at the headwaters of the Baram river in been carried so far (it was a 10 hour walk through the for- Sarawak, East Malaysia, there dwells, it is said, a powerful est to Pa’ Dalih in the 1980s and 1990s). When I arrived in spirit called Puntumid (literally “Ancestor/Grandfather Heel”) Kuching in 1986 with my husband Kaz and baby daughter (Janowski 2014b). Puntumid is a shape-shifting giant said to Molly, to begin fieldwork in the Highlands, we stayed in a flat have red eyes, long hair and white/colourless skin (whiteness belonging to Jayl Langub, who comes from Long Semadoh in – buda’ – is conflated with lack of colour, is associated with the the Highlands and belongs to a group closely related to the spirit world). It is said that Puntumid used to belong to a race Kelabit, the Lundayeh. In his fridge we found some solidi- believed by the Kelabit of the area to be ancestral to themselves, fied pig fat in a bottle. At the time, we found this disgusting. the Lun Rabada, but on a hunting trip as a young unmarried By the time we had lived in the Kelabit Highlands for a year man with his brothers, he had an accident and twisted his or so our mindset had become much more Kelabit: we too heel so that it faced forward. Because of this deformity he sought out fat pig meat and felt fortunate to have the money decided to remain in the forest and hunt humans – “hairless to buy cooking oil in town to bring up to the Highlands to ones” (tsok na’am bulu). He told his brothers to return home barter for pig fat, since my husband did not hunt and could and hunt pigs – “hairy ones” (tsok inan bulu). He himself is not therefore get his own pig fat. said to now eat human spirits (ada’ lemulun). Puntumid is I will focus here on the relationship between pigs and also referred to as the “Great Spirit” (Ada’ Raya). As well as people as I knew it in the 1980s and 1990s, when I carried being dangerous to humans, he was, before the Kelabit be- out my first two periods of fieldwork in the Highlands. The came Christian, also a key source of cosmic power (lalud). relationship between pigs and people is changing. While This was through his friendships with unmarried Kelabit there is still a good deal of forest in this part of Borneo, men, to whom he gave tabat – powerful substances that can which has been described as the “Heart of Borneo” – there heal or kill – and also through the pigs that he gave men to has recently been an international project aiming to sup- hunt, when they prayed to him. Nowadays, the Kelabit are
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