Introduction
Several writers or scholars have touched on the Bisaya music. Davis (1960) once described the Bisayas of Limbang music as bearing the same feature that found in Armenia. Limbang Bisayas are great music lovers. The gongs can be found in every house (Hussain & Newton: 1987), Asmah (1983), and Bewsher (1985) claim that Bisayas are supposed to be the best gong musicians in Sarawak (see also Punchak, 1989). Full Bisaya gong orchestras of nineteen pieces used to be shipped to Kuching for major state occasions in pre-war days (Bewsher, 1958).
Despite all these remarks and unlike the Anding (song) and Alai Anding (dance) which have become more or less the trademark for the Bisayas, the music played by the Gong Orchestra has never been made well known or promoted to the public, except in Bisaya villages (kampung) which are mainly found in Limbang, Sarawak. It is to be noted that the Bisaya settling in Padang Kerabau, Marudi, Long Linai and Long Terawan of Baram are also said to still have the Gong Orchestra skill, but little records or contacts have been made with them.
The Instruments
A complete set of the orchestra would include the following:
i. Dumbak
ii. Bebandil
iii. Agong (gong)
iv. Tawak
v. Kalantangan/Gulingtangan
i. Dumbak
The dumbak (drum) is made of from hollow-log and covered at both ends with animal skin, usually, of a monitor lizard or lagatan (Puncak, 1989). The sound of the dumbak is produced by hitting the skin. In Gong Orchestra, the dumbak player controls the beat of types of gandang played.
ii. Bebandil
One set of bebandil consists of two types of bebandil, namely one taritik and two bandils. The bebandil is normally played by two players, although there are people who can play it single-handedly. If compared with modern orchestra/band, the bebandil assume the role of rhythm guitar.
iii. Agong (Gong)
The Gong Orchestra has two sets of gongs. It is normally played by two persons.
iv. Tawak
The tawak is played with one set of two tawaks, namely tawak indu and tawak anak with two different purposes. The tawak anak will produce ngembua sound (literally means propose, ask) and tawak indu produces peningkul sound (literally, reply/answer). It is played by two players. Tawak if compared to modern orchestra, plays the role of bass guitar.
v. Kalantangan/Gulintangan
One set of kalantangan has eight or nine pieces. It is played by one person and normally performs the “lead guitar role in the gong orchestra of the Bisayas
Types of Gandang/Tune
The types of tune or the melody played by the Gong Orchestra are many and depending on occasion or function it is played or required for. This includes celebration, marriages, deaths, birth and sickness (see Punchak, 1989). In other words, the type of gandang or tunes played signifies the occasion.
Some examples of tune played are as below
Events Gandang/Tune Remarks
Marriage Tagunggu Tune played when sending a bridegroom to the bride’s house for marriage (see Galis, Kathi 1990)
Happiness Encayau Expressing happiness or to celebrate success, etc.
War Parang Warrior war tune
Death
i. Tuntung
ii. Tumpal Signify death and number of days for mourning period e.g. 3,7,14 or 40 days period (see Blandoi, 1990)
Emergency Panggil/Kukor To inform people/neighbour about births, death, serious illness, etc.
Harvest Festival (Temarok) or Curing Function (Belian) i. Parai Bayu
ii. Puruk Aru
iii. Lambat This occasion plays many tunes. Temarok normally done after harvesting season is over in the month of April, May or June
The Future Passing of Skills
Traditionally, the skill of playing the gong orchestra is acquired by informal training through listening the sound of music and playing the instruments. Currently, this practise is quite difficult to follow out due to modernization or changes that take place within the community and its environment, such as migration to towns (you cannot make too much noise for concern of neighbour who normally of other ethnic group), schooling (no children at home) and difficulties in obtaining the instruments.
It is quite difficult to get one complete or full set of instruments as it is normally divided (babagi rata) between the offspring of the owner once they passed away. In addition, the declining or diminishing of craftsmanship skills among the Bisayas does not help to solve the problem.
The Bisaya Association Sarawak is now working on ways as to how to conserve and develop the music culture of the Bisaya, particularly the gong orchestra. Creation of awareness and action through organizing of activities have resulted in various groups formed by villages (both the old and young) in various kampungs. Perhaps, a Bisaya Music Gala or Concert should be organised in the near future.
Conclusion : Contribution Towards National and State Culture
The gong orchestra, if promoted, could become another trademark and source of pride for Bisaya community, as well as the State of Sarawak and Malaysia as a whole. Its preservation and development would help to contribute and enrich further the cultural heritage of Sarawak in tandem with the idea of “confluence of rivers” and “unity in diversity” advocated by the state government leadership.
To date the Bisaya culture contributes little. If any at all, towards national or state culture. On rare occasions, Bisaya dance troupes do participate and perform at national and state level stage shows (Punchak, 1989). It is fervently hoped that the relevant authorities in the State (and Federal) could incorporate the Bisaya arts and culture, such as the Gong Orchestra, in their cultural-tourism promotion activities both locally or internationally. The Bisaya would love to contribute, as a partner (rumo) towards creating a harmonious diversity.
Reference
Asmah Hj. Omar (1983). The Malay People of Malaysia and their Languages. Kuala Lumpur, DBP
Bewsher, R.A. (1958) “The Bisaya Group” The Sarawak Gazette Dec. 31, No: 1210
Blandoi, J. (1990) “Upacara Kematian Masyarakat Bisaya” An Academic Exercise to obtain B.A. (Hons) in Anthropology & Sociology. UKM.
Davies, G.C. (1960) “Borneo Bisaya Music: In Western Ears” Sarawak Museum Journal Vol.9 No.15
Galis, Kathi (1990) Adat Perkahwinan Masyarakat Bisaya Sarawak, DBP
Hussain b. Jamil & Newton, J. (1987) “Limbang Bisaya: Society and Language” Sarawak Museum Journal.
Punchak, S.S. (1989) “Bisaya Ethnography: A Brief Report” Sarawak Museum Journal, Vol.XL
Profile
The Bisaya of Malaysia are located in western Sabah along the northern coast of Brunei Bay and also in northern Sarawak along the rivers which flow into Brunei Bay. Inhabiting the middle reaches of the Limbang River, they are often called “people of the middle” or “people of the river.”
The Bisayan culture and language are quite similar to that of the Sabah Dusun and related groups in Brunei and Sarawak. In fact, some believe that the culture area should be labeled Bisaya-Dusun. The Bisayan language, Basaya, is a part of the North Indonesian branch of the Austronesian language family.
The Bisaya in Malaysia live among the much larger Malay groups. However, local Malays are important to the Bisaya, as they supply them with buffalo, boats, seafood, and Malay medicines. Although they have borrowed some customs from surrounding peoples, the Muslim Bisaya remain culturally unique in their usage of them.
What Are Their Lives Like?
The Bisaya are primarily farmers, with rice being their staple crop. Chilies, maize, cucumbers, pumpkins, eggplant, and other vegetables are also grown. Fruit trees provide bananas, coconuts, and breadfruit. Fish is another important part of the Bisaya diet, as is the meat from wild pigs, deer, and pheasants. Women gather plants and jungle products for food, medicines, resin, and other supplies.
Bisaya villages are located along river banks, and each has a number of rice granaries. True Bisaya villages consist of permanent settlements of two or more houses, one of which is a “long house.” These rectangular structures are built on piles 10-15 feet above the ground. Each has a veranda for receiving guests and performing major ceremonies. Each long house also includes four or more apartments for family members.
The family members of a long house share house repairs, observe the same taboos, and share major rituals; however, in no other way do they act as a corporate group. On the other hand, the close-knit family members living in each apartment pool resources and share a common hearth, rituals, and prayers for crops.
First marriages among the Bisaya are usually arranged by the parents when the children are very young. Although polygyny (having multiple wives) exists among the wealthy, most men marry only one woman. Upon marrying, a couple moves either to the same apartment as one of their parents or to an apartment of a close kinsman in the same house as the parents. Only after the birth of the first child may a couple live in their own apartment. Divorces are obtained easily by both sexes, and the children of a divorce have a choice between parents.
The Bisaya celebrate various ceremonies throughout the year. The major agricultural ceremony is the harvest temorok, in which the wealthy contribute large amounts of food. The makan selamat is a health feast shared with the Malays as a preventative measure or as a thanksgiving feast at the ending of an epidemic.
What Are Their Beliefs?
Most Bisaya are Muslims, adhering to traditional Islamic practices and beliefs. Theirs is a religion of works based on the belief in one god, Allah. Their religious duties include praying five times a day, fasting, and giving alms to the poor.
About 9% of the Bisaya are animists, believing that non-human objects have spirits. Spirits of the dead are thought to appear at certain public ceremonies, and river spirits, tiger spirits, and sky spirits are also a part of their belief system. The dukun, or herbalist-curer, acts as a witch doctor. A spirit medium uses trances at public ceremonies to cure people. The Bisaya believe that disease is caused by “soul loss,” and it is the spirit medium’s job to retrieve that soul. They believe that souls of the dead go to one of seven villages that are located behind the sun.
What are their needs?
The Bisaya have few Christian resources available to them, and most of them have never had an opportunity to hear the Gospel. There is a real need for the Bible and evangelistic tools to be translated into their language. Prayer and further evangelism will be required to win the Bisaya to Christ.
Prayer Points
Ask the Lord of the harvest to send missionaries who will invest their lives in the Bisaya of Malaysia.
Ask the Holy Spirit to grant wisdom and favor to the missions agencies that are targeting the Bisaya.
Pray that the Bible, the Jesus film, and Christian radio broadcasts will soon be available to the Bisaya.
Pray that God will reveal Himself to the Bisaya through dreams and visions.
Pray that God will anoint the words of the Bisaya believers as they share Christ with their own people.
Take authority over the spiritual principalities and powers that are keeping the Bisaya bound.
Ask God to raise up prayer teams who will begin daily intercession for the Bisaya.
Ask the Lord to bring forth a triumphant Bisaya church for the glory of His name!
