Members of the Iban community in the Melupa area of Saratok were really excited back in 1962 when they heard about the regular cockfights, known as ‘nyabung,’ that would be held in conjunction with the opening of the new Nanga Assam Primary School.
I have vivid memories of my dad, who has since passed away, being appointed as the lead judge, or ‘tuai sabung,’ for the first cockfight near the school.
He owned a claret-feathered rooster that was chosen for the opening fight, which was witnessed by hundreds of enthusiastic spectators, including women and children, at the well-decorated cockfighting pit. It was required that the lead judge have his rooster participate in the first fight of the day.
At that time, cockfights were seen as a form of celebration, and both men and women would dress up in their finest clothes. That’s why the cockfighting pit was adorned with decorations.
These sessions served as a unifying event for rural folks who lacked entertainment and needed a break from their work in the fields. That’s why everyone showed up in their best attire.
The purpose of these cockfights was to raise funds for the new primary school, so most of the nyabung sessions were held near the school in the middle of the Melupa basin.
Back then, cockfights were referred to as ‘nyabung betinggang,’ which meant that there were two sides: the ‘lower river’ and the ‘upriver.’
Unlike today, where anyone can bet on any rooster, in those days, if you were from the ‘downriver’ side, you had to bet on that side, and the same went for the ‘upriver’ side.
In 1962, ‘downriver’ meant us from Kedap and other longhouses who traveled up by boat (as there was no road) from Saratok town and other areas.
This included men and women from Nanga Melupa, Kerangan, Kelua, Abu, Bajau, Entebu, Temudok, Sungai Antu, as well as a few Chinese from Saratok town and some from middle Krian, like Kawit, Kawang, and Kaki Wong.
There were only about six or more Chinese participants in the cockfight at Nanga Assam area back then. The ‘upriver’ camp consisted of longhouses in upper Melupa, namely Munggu Embawang, Lubuk Bundung, and Sungai Belung, as well as those from Assam, such as Mendas, Empelai Ili, and Empelai Ulu.
Punters and rooster owners from the Debak area also joined this group, making a long journey on foot from longhouses like Rapung, Suri, Muton, Nanga Tut, Nanga Ulai, Keribau, Ulu Bayur, and a few others.
In these ‘nyabung betinggang’ matches, it was strictly prohibited to cross over to the opposite side, and anyone caught doing so would be fined.
This rule was put in place to prevent anyone from the opposing side from seeing or examining the roosters from the other camp. Feathers played a crucial role in determining the winner, depending on the time of the day.
Sometimes, when the gamecocks were brought to the fighting pit, they would be covered or concealed before their respective spurs, or ‘taji,’ were attached.
This was done to hide the feathers from the other side, ensuring that the rooster wouldn’t be pitted against a rooster with more favorable feathers.
During one of the nyabung sessions near our rubber plantation at Sungai Kerung, just below Nanga Assam School around 1963, punters from the downriver side, including Kedap, used a special chanting medium to enhance the strength and performance of the downriver roosters.
A man named Tuah from the Kawang area came a day earlier to perform the chants at the cockfighting pit, ensuring favorable fights for all the downriver roosters.
This was in response to the previous actions of the upriver side, who had hired Haji Terang from Sepu Malay Village above Saratok town to strengthen and protect their own roosters.
During the session at Sungai Kerung, none of the upriver roosters emerged victorious, indicating that Tuah’s chants had succeeded in making the downriver roosters invulnerable.
I remember there were heated arguments between punters from the upriver and downriver sides. The most intense exchange of words took place between two first cousins from opposite camps, and it almost escalated into a physical fight.
Both of them were my uncles, with the one from Kedap being a younger brother of my dad, while the one from Munggu Embawang was their first cousin.
The situation was defused by performing the ‘betabur bThe situation was defused by performing the ‘betabur burong’ ritual, which involved the killing of a chicken as a symbolic sacrifice to restore harmony and peace among the participants. The chicken was then cooked and shared among everyone as a sign of reconciliation.
Cockfighting was a significant cultural event for the Iban community in the Melupa area during that time. It brought people together, provided entertainment, and served as a means of raising funds for community projects such as the construction of schools.
The cockfights were organized with strict rules and regulations, ensuring fairness and preventing any form of cheating. The events also showcased the skill and strength of the roosters, with feathers playing a crucial role in determining the winner.
It’s important to note that cockfighting practices and attitudes have evolved over time, and in many places, they are now considered illegal or restricted due to concerns about animal welfare.
While I have shared a historical account of cockfighting in the Melupa area in the 1960s, it’s essential to respect and adhere to the laws and regulations of the present day.
The views expressed here are those of the columnist and do not necessarily represent the views of New Sarawak Tribune.
