Indian Journal of Traditional Knowledge Vol. 13 (1), January 2014, pp. 63-69

Biocultural importance of the Tanying [ excelsa (Becc.) Taub.] for the Berawan of Loagan Bunut, Sarawak, Malaysia

Merlin Franco F1*, Bibi Aminah Abdul Ghani2 & Syafitri Hidayati1 1Curtin Sarawak Research Institute, Curtin University, CDT 250, 98009 Miri, Sarawak, Malaysia 2School of Continuing Studies, Curtin University, CDT 250, 98009 Miri, Sarawak, Malaysia E-mail: [email protected]

Received 08.07.13, revised on 02.09.13

This article explores the biocultural importance of the Tanying tree ( (Becc.) Taub.) for the Berawan people of Loagan Bunut, Sarawak; the study argues that the Tanying tree is a Cultural Keystone for the Berawan people. To support the argument, the values for Identified Cultural Influence (ICI) and Use Value (UV) indices were calculated using open ended interviews. The ICI value was moderately high (29/35) while the UV value was found to be relatively low (2.7). Though this appears contradictory at the first instance, a close scrutiny shows that the Tanying tree owes its unique position in Berawan culture to the spiritual values surrounding it, as the tree is revered for the hives of the honey bee . Owing to the spiritual values, there is a taboo on the felling of the tree, which in turn has led to the conservation of the tree and the various animals depending on it. The Tanying tree is an example for ecologically important species also considered as a Cultural Keystone Species (CKS). The inferences drawn from this qualitative research suggests that the conservation of bioculturally important species such as the Tanying will help in the conservation of both indigenous cultures as well as the local ecosystem.

Keywords: Traditional Knowledge, Pollinator, Scattered , Biological legacies, Conservation, Tapang IPC Int. Cl.8: A01

The idea of ‘diversity of life’ goes beyond in an ecosystem with varying degrees of importance5. biodiversity. It includes the cultural and linguistic Rarity, abundance, utility and perpetuity are some of diversity found among human societies1. The notion the factors generally held responsible for this. Since of biological diversity as ‘mere existence of diverse the needs of communities, the nature of their form of living organisms’ is redundant as the earth’s ecosystems and TK vary, the importance accorded to diverse forms of living organisms are recognised, species too is not uniform across communities and identified, utilised and managed by different human ecosystems. It can be argued that the approach of societies across the globe in characteristic ways, using conserving biodiversity alone is only half done as it Traditional Knowledge (TK) and skills. In other conserves the biological entities alone, ignoring the words, there is a whole ‘body of culture and cultural and TK diversity associated with them6. The knowledge’ whose existence depends on the presence emerging field of Biocultural Diversity (BCD) is of the respective species and ecosystems. The co- based on this understanding that the factors evolution of human beings with their ecosystem and responsible for the loss of biological diversity and the biological resources at their disposal has shaped cultural diversity are the same; and that the world’s cultures2. Likewise, practices or methods to indigenous languages, cultural diversity, TK and manipulate the ecosystem followed by communities biological diversity are being lost quicker than ever across the globe has shaped the ecosystem to a great before7. BCD recognises that TK, culture and extent that there are and animal species existing biodiversity are inseparable from each other and the only in anthropogenic biomes today3&4 loss of one might lead to the loss of the other. Thus, Indigenous cultures, through their folk the concept of BCD runs parallel to the concept of classification system, recognise all important species Socio-Ecologial Systems (SES) which is a systems based approach, aimed at promoting a holistic —————— *Corresponding author understanding of biological diversity and the 64 INDIAN J TRADITIONAL KNOWLEDGE, VOL 13, NO.1, JANUARY 2014

interacting socio-economic aspects8,9. Examples show research methodology, the methodology was kept that a proper understanding of the biocultural unchanged. Both group interviews (n=16) and importance of species and the traditional management individual focussed interviews (n= 20, 12 males and regimes can help planners to devise participatory 08 females) were conducted by the first two authors, conservation strategies that could translate into more using open ended questionnaires that consisted of efficient species conservation on the ground10,11. ‘leads’ designed to elicit information necessary for Based on the understanding that the cultural calculating the Identified Cultural Influence of importance of a species should also be taken into cultural keystone species (ICI) developed by account while planning conservation strategies, this Garibaldi and Turner14 and the Use Value index (UV) article looks into the Biocultural importance of the developed by Rossato et al. 15 as a modification from Tanying tree (Koompassia excelsa (Becc.) Taub., Phillips and Gentry 16,17. For calculating the ICI, the /Leguminosae) for the Berawan people. The questions available within the template provided by objectives are twofold: 1) to understand the Garbaldi and Turner were used as leads and for the biocultural importance of the species for the Berawan UV index, the participants were requested to list down people; 2) to understand the TK and cultural elements the uses they could attribute to the tree. The group that could promote conservation of the tree. interview focussed on obtaining information related to the ICI while the individual interviews focussed on Methodology the use value index. This is justifiable as the ICI laid The authors chose to work with the Berawan emphasis on the overall importance of a species in a people of Loagan Bunut, Sarawak, Malaysia chiefly community while the UV index is concerned with the because of the unique ecosystem that they inhabit. knowledge of an individual in the community. Each Loagan Bunut is famous for its 650 ha ‘vanishing participant for the individual interview was lake’ that dries out occasionally giving rise to a interviewed in isolation to avoid any influence of unique ecosystem which is now protected as the other participants. For the purpose of this study, the Loagan Bunut National park (LBNP)12,13. ‘The Star’ UV index was modified so as to consider the newspaper of 21st April 2007 reports that there are individual uses cited for the tree and not the use 750 Berwan people living in Loagan Bunut. For these category. people, survival in the predominantly marshy ecosystem requires precise TK, especially on the Use value, UV = ΣUi/n, ecology of fishes and trees. Hence, it was presumed that along with a rich body of TK, the community’s Where, ‘Ui’ is the number of uses mentioned by each culture too should have co-evolved with the unique informant for a given species and ‘n’ the total number ecosystem. of informants. After obtaining the necessary permits from the The tree was identified with the help of the Flora of State Planning Unit, Sarawak and Forest Department, Sabah and Sarawak18 and its nomenclature and author the authors sought the mandatory ethical clearance citation was confirmed as accurate by referring to from Human Research Ethics Committee of Curtin Tropicos19. The entire study conforms to the code of University, Sarawak. Suggestions raised by the ethics of International Society of Ethnobiology 20. reviewers were incorporated into the research design. Koompassia excelsa (Becc.) Taub. is a large tree Following this, in March 2013, the first and second belonging to the Fabaceae. It is commonly authors met the headmen of the longhouses Rumah known as Impas, Kempas, Tanid (Murut), Menggris Kajan Sigeh and Rumah Meran Surang and obtained (Bidayuh), Tahid (Kayan, Kenyah, Punan Tutoh) their Prior Informed Consent (PICs) for the study. The Tapang or Tualang (Bahasa Melayu). It grows in the participants for the group interviews and individual primary forests of Peninsular Thailand, Sumatra, interviews were selected randomly from the pool of Singapore, Malaysia and throughout Borneo in the adult community members available in the altitudinal range of 400 to 600 m. The tree can be longhouses at the time of interview. They were easily identified in the forest due to its smooth grey apprised of the research methodology and individual bark, steep buttresses and tall nature (88 m). The PICs were also obtained from them. As the pinnately compound leaves possess 7-12 leaflets participants did not have any suggestions on the arranged alternately in the rachis. The flowers are MERLIN FRANCO et al.: BIOCULTURAL IMPORTANCE OF THE TANYING TREE IN MALAYSIA 65

small and borne in axillary or terminal panicles. Pods Use value, UV= are elliptic-ovate with a single flat seed surrounded by =2.7 18 a papery wing . The responses obtained for the UV index shows Results that the Tanying tree can be used to make axe handles, The ICI value of Tanying tree for the blowpipes, tables and other furniture as the wood is Berawan people of Loagan Bunut was found to large in size and strong. The wooden planks attain a be 29/35 (Table 1). desirable pattern upon finishing and hence used as Tanying is the Berawan name for the tree. flooring material in longhouses. The participants are Literatures often mention the Berawan name for K. of the view that the more one walks on a floor of excelsa as Tanyit18. However, the knowledge holders Tanying plank, the shinier it becomes. Moreover, the interviewed for the study pronounced the name as wood is believed to ‘cool’ the feet. Tanying and hence, the name ‘Tanying’ is used The tree can also be used to make gasing (tops) for throughout this article. The tree is conspicuous in all kids to play and also to make drums. The ash from the discussions related to the Berawan culture and the tree is believed to be nutrient rich and hence the tree interviews show that the entire community is aware of was always burned on the field; the ashes were left its importance in the Berawan culture. These factors behind to enrich the soil while the charcoal was used have contributed to top scores for the tree for criteria C, as fuel due to its high calorific value. Nowadays, it is E and F. Despite its multiple use value, it is not used not burnt as it is found only within the protected routinely owing to its rarity. A low value for criterion regions of the national park or oil palm plantations. D comes from the fact that the younger generations, as The bark is chewed as a substitute for betel nut. acknowledged by the participants are not aware of the The Berawan people believe that any bilik precise uses, though they affirm that the tree enjoys an (individual units of the longhouse) made of Tanying irreplaceable position in the community’s culture wood should be constantly put into use or else spirits (criterion F). The tree once provided opportunities for would descend and start inhabiting the bilik. Once the acquiring resources from areas beyond the spirits settle inside the bilik, it is difficult to turn them community’s home range through trading of furniture away. made from its hardy timber (criterion G). The UV Owing to the protection offered by the tree’s tall index was calculated from the responses obtained for nature and slippery bark (Fig.1), honeybees set up the individual interviews and was found to be 2.7. their hives on the tree. The Berawan believe that the

Table 1—Identified cultural influence of Tanying14

Criteria Elements that indicate a cultural keystone Ratings A Intensity, type and multiplicity of use 3 B - Is this species used intensively (routinely and in large quantities?) - Does this species have multiple uses? 4 C Naming and terminology in language, including uses as seasonal or phenological indicators, names of months or seasons, place names - Does the language incorporate names and specialized vocabulary relating to the species 5 D Role in narratives, ceremonies or symbolism - Is it prominently featured in narratives and or ceremonies, dances, songs or as a major crest, totem or symbol? 3 E Persistence and memory of use in relation to cultural change - Is the species ubiquitous in the collective cultural consciousness and frequently discussed? 5 F Level of unique position in culture - Is it difficult to replace with other available native species? 5 G Extent to which it provides opportunities for resource acquisition from beyond the territory - Is it used as a trade item for other groups? 4 Total 29 Responses to questions were rated in the scale of 5-0 as: 5 (yes, very high), 4 (yes, high), 3 (yes, moderate), 2 (yes, low) 1 (yes, though very low or infrequent), 0 (no, not used).

66 INDIAN J TRADITIONAL KNOWLEDGE, VOL 13, NO.1, JANUARY 2014

presence of bee hive in a tree is an indication of the presence of spirits. Interestingly, Tanying trees with bee hives assume the name ‘Tapang’ and are no more referred as ‘Tanying’. Owing to the spirits who come along with the honey bees, it is forbidden for the Berawan to disturb the hive or the tree; any disturbance of the hive is believed to bring death or grave illness to the individual or his family. The volunteers confirmed that in the past, the Berawan used to harvest honey and had to give it up after they saw unfortunate events happening as consequence of the harvest. A casual observation during the field trip showed that the Tanying tree is also found in the palm plantations outside the LBNP. The tree is easily distinguished as the lone tall tree towering high above the canopy of palm trees (Fig. 1). The fruits of Tanying are said to be edible. Eagles and hornbills prefer to use the canopy of the tree for nesting purposes due to its tall nature. The Keong birds (Hill Myna, Gracula religiosa Linnaeus, 1758) too prefer to build their nests on these trees. Besides, the bear cat (Arctictis binturong Raffles, 1822) can also be seen on the tree frequently.

Discussion The practice of chewing bark as a substitute for betel nut is reported for the first time and it should be Fig. 1— A Tanying tree amidst palm oil plantation noted here that Acacia catechu (L.f.) Willd., another tree from the same family Fabaceae is also used as an the spirits’ way? These are interesting questions to be ingredient of the traditional paan in the Indian sub- probed by future studies. continent21. The belief that any individual unit of the The high ICI values (29/35) accorded to the longhouse constructed out of Tanying tree should not Tanying tree shows that the species is indeed a CKS be left unoccupied indirectly discourages the house to the Berawan people. However, the relatively low being left idle. It could be argued that, a Berawan UV value of 2.7 appears contradictory in the first family that owns such a bilik will endeavour to live in instance. The UV values indicate that on an average, a the house or return to it often which would enhance Berawan individual knows less than three uses of the the ties of the family with the community. Various Tanying tree. Juxtaposing the low UV values against studies show that in Sarawak, urban-rural migration is the customs and beliefs of the Berawan people, it can one of the main reasons for decline of native be understood that it is the spiritual values and not the languages, erosion of culture, weakening of family use values that have contributed to the cultural bonds, decline in traditional agriculture and importance given to the tree. The top score obtained degradation of the longhouse community22-24. It could for the tree for criteria E and F of ICI is only because be argued that the beliefs associated with a bilik made of the spiritual value. A tree of high spiritual value is of Tanying wood encourages people to frequent their naturally irreplaceable and is frequently discussed by longhouses more often and the unique attributes of the the people- a factor that is favourably weighed in the Tanying timber makes it the ideal choice for flooring. ICI. Tapang is a common Sarawakian name given to Will an urban Berawan who rarely visits his the tree throughout Sarawak for the tree while longhouse use Tanying timber for bilik construction? Tanying is the exclusive Berawan name by which the Will he/she choose an alternate material ignoring the tree is recognised. In the Berawan culture, the same benefits offered by the Tanying wood, just to stay out species is considered as a different entity, after the MERLIN FRANCO et al.: BIOCULTURAL IMPORTANCE OF THE TANYING TREE IN MALAYSIA 67

spirits descend on the tree. Though indigenous values accorded to it and the taboo on its felling is languages are proven to be repositories of such essentially a mechanism to conserve its population information, the same species recognised by the which in turn supports the Apis dorsata colonies. language as two entities is a rare phenomenon. Conservation of the Tanying tree could help in the Looking from an ecological perspective, it can be restoration of socio-ecological system of the Berawan inferred that the taboos and the entire belief system people32. The study indicates that as a Cultural built around the tree and bees have a positive impact Keystone Species, the Tanying tree plays an important on the conservation of both the trees and bees. The role in the Berawan culture and the availability of the Tanying tree is respected and conserved throughout its tree is crucial for the survival of the Berawan culture. native range by various communities for the valuable The LBNP management is an excellent model in honey that it yields; each community has its own set participatory management and it is appreciable that of rules and regulations governing the harvest of the Berawan people enjoy access to trees to fulfil their honey25. In general, the community regulations are domestic needs33, subject to the rules and regulations focussed on avoiding damage to the bee lives and of the National park. However, the management plan encouraging them to return to the same tree year after also acknowledges the rare status of the tree within year. The Berawan taboo might be a local belief that the LBNP33. In this light, the authors recommend the had originated in response to a series of unfortunate usage of the Tanying tree in afforestation/ecosystem events about honey harvesting in the past. restoration processes outside the territory of the Nevertheless, the significance of this belief in protected areas too, so as to promote the conservation conservation cannot be ignored. At a time when the of the Berawan culture as well as the ecosystem. The world’s pollinators are rapidly declining26,27, such service of Berawan people can be utilised for this beliefs could play a major role in purpose, as they have a cultural predisposition conserving/maintaining the genetic diversity through towards Tanying. However, the study also indicates conservation of pollinators. The fact that a few that the younger generations might have already lost a Tanying trees are also seen in the oil palm plantations significant portion of the use knowledge associated outside the LBNP territory shows that these trees have with the tree. Though rarity of the species could be been conserved. Though the present study has not one of the causes, it also calls for a serious looked into the reasons behind this practice or its ‘introspection’ on the community’s part on the status significance, it can be assumed that this conservation of their culture and TK. It is important for practice could be rooted in the taboos attached to the communities to find a middle path so as to promote felling of the tree. Apis dorsata’s preference to nest in conservation of culture, biodiversity and TK without the Tanying tree has been well-documented by giving up their pursuit for a higher standard of various studies28-30 and this study only highlights the living34. role of native culture in maintaining the population of As argued by Shah and Corley35, “the primary these trees. A study by Manning et al.31 shows that benefits of qualitative methods are that they allow the scattered trees play a keystone role in the ecosystem. researcher to discover new variables and Besides serving as ‘biological legacies’, they support relationships, to reveal and understand complex various birds, animals, insects and plant life. As a processes, and to illustrate the influence of the social scattered tree conserved due to its cultural value, the context.” True to this statement, the present study Tanying tree could also be playing a keystone role in provides clues to various hypotheses or ‘knowledge the ecosystem. gaps’ that can be considered for future studies. The practice of chewing bark as a substitute for betel nut Conclusion and recommendations is an interesting claim that should be probed by The present study indicates that the Tanying tree is ethnopharmacologists, in partnership with the a Cultural Keystone Species for the Berawan of community; social psychologists can look into the Loagan Bunut. The fact that the tree supports honey impact of spiritual beliefs on choosing Tanying timber bees, eagles, hornbills, hill mynas, and bear cats lends for constructing the bilik and also if the beliefs credence to the claim that it is also an ecologically encourage the habitants to visit the longhouse often; important species. Its irreplaceable nature in the studies in ecology can probe into the role of Tanying community’s culture can be attributed to the spiritual as a ‘biological legacy’ and also study its interaction 68 INDIAN J TRADITIONAL KNOWLEDGE, VOL 13, NO.1, JANUARY 2014

with animals such as honey bees, eagles, hornbills, 11 Singh RK, Dwivedi BS & Tiwari R, learning and testing the hill mynas, and bear cats. The authors also farmer’s knowledge: Conservation of location specific indigenous paddy varieties, Indian J Tradit Knowle, recommend that detailed studies be undertaken on the (9) (2010) 361-365. ecological importance of all trees conserved due to 12 Hon J, Sylvia NG, Kong D & Gumal M, Loagan Bunut cultural beliefs in the entire island of Borneo. National Park- a refuge for lowland birds? In: Proceedings of the ninth Hornbill workshop on protected areas and Acknowledgement biodiversity conservation, (Sarawak Forestry, Kuching), 2007, 228-235. This project received internal funding from the 13 Sayok AK, Nik AR, Melling L, Samad RA & Efransjah E, Curtin Sarawak Research Institute (CSRI) to which Some characteristics of peat in Loagan Bunut National Park, the authors Merlin Franco and Syafitri Hidayati are Sarawak, Malaysia, In: Carbon-climate-human interactions affiliated. The authors thank Prof. Aaron Goh, on tropical peatland, Yogyakarta, 27-29 August 2007, edited Director, CSRI and Ms. Florence Singa, CSRI for by JO Reiley, CJ Banks & B Radjagukguk, (EU CARBOPEAT and RASTORPEAT partnership, Gadjah their kind support. The authors express their sincere Mada University, Indonesia & University of Leicester, gratitude to the officials of the Loagan Bunut National United Kingdom), 2008, 95-100. Park, the State Planning Unit, Sarawak and the Forest 14 Garibaldi A & Turner N, Cultural keystone species: Department, Sarawak for permitting them to implications for ecological conservation and restoration, Ecol undertake this study. The authors are indebted to the Soc, 9 (3) (2004) 1. 15 Rossato SC, Leitão-Filho HF & Begossi A, Ethnobotany of Berawan people of Rumah Kajan Sigeh and Rumah Caiçaras of the Atlantic Forest Coast (Brazil), Econ Bot, 53 Meran Surang, Loagan Bunut, especially Mr. Jalin (1999) 387-395. Luta for sharing their valuable knowledge and also for 16 Phillips O & Gentry AH, The useful of Tambopata, their hospitality. Peru: I. Statistical hypothesis tests with a new quantitative technique, Econ Bot, 47 (1993a) 15-32. 17 Phillips O & Gentry AH, The useful plants of Tambopata, References Peru: II. Additional hypothesis testing in quantitative 1 Maiero M & Shen X, (2004). In: Commonalities between ethnobotany, Econ Bot, 47 (1993b) 33-43. cultural and biodiversity, Term paper. Center for 18 Soepadmo E & Saw LG, The Flora of Sabah and Sarawak Development Research, University of Bonn. Retrieved from (Vol. III). (Sabah Forestry, Forest Research Institute HYPERLINK Malaysia, and Sarawak Forestry, Kuala Lumpur), 2000. “http://www.zef.de/fileadmin/downloads/forum/docprog/Ter 19 Tropicos, (2013), Retrieved from HYPERLINK mpapers/2004_2_Shen_Maiero.pdf” http://www.tropicos.org 2 O’Rourke E, Biodiversity and land use change on the 20 International Society of Ethnobiology, (2006), In: ISE Code Causse Mejan, France. Biodivers Conserv, 15 (2006) of Ethics (with 2008 additions), Retrieved from 2611- 2626. HYPERLINK http://ethnobiology.net/code-of-ethics/ 3 Ellis EC & Ramankutty N, Putting people in the map: 21 Green CL, Natural colorants and dyestuffs, Non Wood anthropogenic biomes of the world, Front Ecol Environ, Forest products-4, (Food and Agriculture Organization of the 6 (2008) 439–447. United Nations, Rome), 1995.

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