Anun Bala. (2010, March 23). Root and background. WordPress. https://anunbala.wordpress.com/2010/03/23/root-and-background/

• Step 1: Initial Burial

  • The body was placed in a wooden coffin shaped like a boat.

  • It was hung from a tree with a small hole at the bottom to let fluids drain out.

  • This stage could last for years until the body fully decomposed, leaving only the bones.

• Step 2: Secondary Burial

  • Once only bones remained, they were collected and placed into a ceramic jar called a rubih.

  • The family would then host a feast with traditional rice wine (burak) and animal sacrifices like pigs or buffaloes.

  • If the family couldn’t afford a rubih, a relative might donate one in return for inheriting the deceased’s belongings.

• These rituals also reflected social status:

  • Higher-status individuals (Lun Do) had grander burials with valuable items.

  • Servants or slaves (Demulun) had much simpler ceremonies.

• Burial grounds (langutan) were usually near large rocks, believed to be sacred and home to spirits—treated with great respect and caution.

Long Semadoh. (2010, August 11). Kematian dan Lun Bawang. WordPress. https://longsemadoh.wordpress.com/2010/08/11/kematian-dan-lun-bawang/

• These typically include:

  • A formal Christian burial service, often held in a church.

  • No more traditional rituals like ngeburak (drinking rice wine together).

  • The caste system no longer plays a role—funeral rites are now equal for everyone, regardless of social status.

• While the rituals have changed, the community still stays connected to their cultural identity by celebrating traditions through events like the Irau Aco Lun Bawang—an annual festival that honours their heritage.

Long Semadoh. (2010, August 11). Kematian dan Lun Bawang. WordPress. https://longsemadoh.wordpress.com/2010/08/11/kematian-dan-lun-bawang/

Teja on the Horizon. (2023, March 10). Hari Moyang: Mah Meri Ancestor Spirits. Teja on the Horizon. https://www.tejaonthehorizon.com/travel-stories/hari-moyang-mah-meri-ancestor-spirits/

• When someone passes away, close family members gently bathe the body using sacred water.

• This step is believed to cleanse the soul and prepare it for its journey to the afterlife.

2. Wrapping the Body

• After the body is cleaned, it's wrapped in white cloth or other materials according to tradition.

• This shows respect and helps the spirit transition peacefully to the next world.

3. Offering Ritual to the Spirits

• Before burial, a special ceremony is held to honor their ancestors and nature spirits.

• They call on these spirits to guide the soul safely.

• The ritual includes traditional music, dancing, and offerings like food.

4. Burial Process

• The Mah Meri usually bury their loved ones in the ground.

• The location is chosen carefully to make sure the spirit can rest peacefully.

• Family members offer prayers and items to help the soul in its journey.

5. Grave Markings & Ongoing Respect

• Graves are decorated with wooden carvings that represent the spirit of the person who passed.

• These serve as a way to honor the spirit and are visited regularly by the family with offerings like food or items the person loved.

6. Mourning Period

• The family goes through a specific mourning phase where certain things are avoided.

• Celebrations and daily activities are paused as a sign of respect.

• This period reflects their belief in giving space for the soul to find peace and balance.

Jabatan Kebudayaan dan Kesenian Negara (JKKN). (n.d.). Adat resam dan budaya masyarakat Mah Meri: Kematian – Mengurus mayat. Pemetaan Budaya. https://pemetaanbudaya.jkkn.gov.my/senibudaya/detail/894/pengenalan

• Every year, the Mah Meri community in Carey Island holds a traditional ritual called "Hari Moyang Laut" or “Puja Pantai.”

• It’s a spiritual ceremony to honor sea spirits and ask for blessings.

 Why It Matters

• This tradition has been around for over 300 years and shows how deeply rooted their beliefs are in respecting both the land and sea.

Why They Do It

• To give thanks to the sea spirits.

• To pray for health, safety, good fortune, and protection from harm.

When It Happens

• The ceremony lasts for three days and usually ends on the fifth day of Chinese New Year.

 Who Joins

• Around 200 members of the Mah Meri community take part.

• The ritual unites both sea and land spirits through their prayers and offerings.

 What They Do

• The procession starts from the Tok Batin’s (village leader’s) house.

• Everyone dresses in traditional clothing and walks about 4km to the beach.

• The final part of the ritual is held at sea, showing their connection to the water spirits.

Things They Avoid During the Ritual

• No fishing or going into the sea.

• No picking of green leaves like mangroves.

• No throwing stones or whistling, as it's believed these actions could disturb the spirits.

What It All Means

• Both their death and sea rituals show how deeply the Mah Meri respect their ancestors and nature.

• Their traditions are about staying spiritually connected and keeping harmony between humans, spirits, and the environment.

Mat Sidek, M. A. (2024, February 16). Mah Meri – Tradisi memperingati Moyang Laut. Malaysia Gazette. https://malaysiagazette.com/2024/02/16/mah-meri-tradisi-memperingati-moyang-laut/

The Melanau of Sarawak are one of Borneo’s oldest ethnic groups, known for their rich culture and unique burial rituals. These ancient practices reflected deep spiritual beliefs and a strong bond with nature and the afterlife. While no longer performed, they’re still remembered through heritage sites like Kampung Tellian and Lamin Dana.

D’Drift Team. (2021, October 15). Lamin Dana: The resting place where old Melanau souls lie. DayakDaily. https://dayakdaily.com/lamin-dana-the-resting-place-where-old-melanau-souls-lie/

Human Sacrifices (Historical Practice)

• One or two slaves were selected during the deceased’s lifetime to be sacrificed during burial.

• A female slave was tied above the body, and a male below, both left to die — believed to accompany the soul to the afterlife.

• This gruesome practice ended in 1842 under the influence of Rajah James Brooke and later religious reforms.

Present Day Preservation

• Several Jerunai poles still stand in Kampung Tellian.

• Lamin Dana Cultural Lodge now serves as a heritage homestay where visitors can learn about Melanau traditions, view ancient burial sites, and experience Melanau lifestyle and food.

D’Drift Team. (2021, October 14). Spooky Mukah: Hanging coffins, burial totems and human sacrifices (Travelogue Day 4). DayakDaily. https://dayakdaily.com/spooky-mukah-hanging-coffins-burial-totems-and-human-sacrifices-travelogue-day-4/

The Bidayuh are one of the native ethnic groups in Sarawak, mostly found in areas like Bau, Padawan, and Serian. They traditionally lived in longhouses and relied on farming for their livelihood. What makes them special is their strong connection to culture — especially through rituals and ceremonies that bring people together and reflect who they are as a community.

Awang Pawi, A. A., & Ungang, C. (2021). The Bidayuh people of Sarawak Borneo: Ritual and ceremonies. Rupkatha Journal on Interdisciplinary Studies in Humanities, 13(2), 1–14. https://doi.org/10.21659/rupkatha.v13n2.26

Backyard Tour. (n.d.). Discover Bidayuh traditional architecture. Backyard Tour. https://mybackyardtour.com/bidayuh-traditional-architecture-%EF%BB%BF/

• Rituals were closely tied to worship of powerful spirits and Tampa (spiritual forces).

• Main purpose: to seek protection, blessings, and avoid disasters.

• Believed spirits could harm the village if not properly respected.

• Rituals marked all life stages — from birth to death.

Ceremonial Practices

• Performed by elders following strict customs.

• Required careful preparation, including:

  • Food offerings (wrapped in leaves by women).

  • Slaughter of a black chicken, with its blood sprinkled on paths.

  • Use of gongs to signal beginning and end of rituals.

• Took place in the baruk (traditional house) and rice fields.

• Offerings were left at the sanggar in the paddy field to honour the spirit of paddy.

Gawai Baak (Skull Offering Ceremony)

• Honoured skulls from old headhunting expeditions.

• Held in the baruk to welcome the spirit of the skull to its new home.

• Ceremony done in stages to give time for spiritual “acceptance.”

• Led by the tua gawai (ritual leader) who interpreted if the spirit was pleased.

• Villagers gathered with dishes, followed by a nyarra session (community bonding tradition).

• Dancers in full costume paraded offering trays around the skulls with gong music.

Unggang, C. A. (n.d.). The Bidayuh people of Sarawak Borneo: Ritual and ceremonies. Council for Native Customs and Traditions. https://nativecustoms.sarawak.gov.my/web/attachment/show/?docid=NnByU29tbTFWZFFhVW1rMDhrTjNiQT09OjpRzezKTpLXLW5hCnYM1G9j

The Iban are an Indigenous group from Sarawak, Malaysia, well known for living in longhouses and keeping their cultural traditions alive. They carry out sacred death rituals like genselan, nyengai antu, and ngetas ulit to honour the deceased and help their spirits transition peacefully to the afterlife.

Leong, E. (2024, September 29). The Iban people of Borneo: History, religions, and traditions. Sarawak Traveler. https://www.sarawaktravellers.com/culture/the-iban-people-of-borneo-history-religions-and-traditions

The Borneo Post. (2024, January 21). Tending to grief through Iban rituals. The Borneo Post. https://www.theborneopost.com/2024/01/21/tending-to-grief-through-iban-rituals/

• Catholic Rites: Funerals are conducted following Roman Catholic traditions, including a funeral Mass, prayers, and the use of holy water and incense.

• Church Services: Services are typically held at local churches, such as the Church of the Assumption in Melaka, a significant site for the community .

2. Community Involvement

• Collective Mourning: Funerals are communal events, with extended family and community members participating in the mourning process.

3. Post-Funeral Traditions

• Memorial Masses: It is common to hold memorial Masses on the 7th and 40th days after death, aligning with Catholic practices.

Zainudin, Z. (2015, November 10). Amalgamasi antara etnik Portugis dan Melayu di Melaka. Itqan. https://zahirzainudin.blogspot.com/2015/11/amalgamasi-antara-etnik-portugis-dan.html

A/P SARCKUNADASAN, L. (2023, February 23). Budaya Serani - PDFCOFFEE.COM. Pdfcoffee.com; PDFCOFFEE.COM. https://pdfcoffee.com/budaya-serani-pdf-free.html

Herald Malaysia. (2016, March 23). Continuing centuries-old traditions. Herald Malaysia. https://www.heraldmalaysia.com/news/continuing-centuries-old-traditions/28430/5

I Love Borneo. (n.d.). Kaum Penan: Gaya hidup nomad yang unik di Sarawak. I Love Borneo. https://www.iloveborneo.my/kaum-penan-gaya-hidup-nomad/

• The Penan people strongly believe in the spiritual world and the importance of harmony between the living and the spirits.

• Their worldview is rooted in animism — the belief that spirits live within nature (forests, rivers, etc.) and that ancestors continue to play a role in daily life.

Avoidance of the Deceased’s Name

• The name of someone who has passed away is never spoken again.

• This is done to:

  • Avoid disturbing the spirit of the deceased.

  • Prevent bad luck or spiritual imbalance from calling the spirit back.

• This practice relates to their beliefs in malie (spiritual danger) and tulah (taboo).

Burial Practices

• The Penan traditionally practice earth burials.

• Graves are simple and located near the community, but with respectful separation.

• The body is prepared by close family members — washed and wrapped in natural materials like bark cloth or woven mats.

• Personal or symbolic items may be buried with the body to help the spirit in the afterlife.

• Unlike other Bornean groups that may have elaborate rituals, the Penan keep their burial customs simple due to their nomadic and egalitarian lifestyle.

Connection to Forest and Land

• Death customs are deeply connected to nature and the forest.

• Burial sites are carefully chosen to respect the land and its significance to the community.

• Death is seen not as an end, but as a return to nature — the spirit rejoining the forest and becoming one with the ecosystem again.

Dayak Pride. (2016, May 23). Etnik Penan, Sarawak, Borneo. WordPress. https://dayakpride.wordpress.com/2016/05/23/etnik-penan-sarawak-borneo/

Awang Pawi, A. A., & Unggang, C. (2019). Simbol pakan dalam ritual masyarakat Penan: Satu kajian awal. In Proceedings of the International Conference on Social Sciences and Humanities (ICOSSH 2019) (pp. 1–6). Universiti Putra Malaysia. https://psasir.upm.edu.my/id/eprint/76496/1/ICOSSH2019-27.pdf