The ancestors’ rituals and taboos have gradually diverged from the norms of indigenous peoples’ daily lives in the state, and there are few sources of documentation on these practises for the present generation’s knowledge and reference.
Awareness for the preservation of the relics of the old generation should be maintained, and communities that still conduct a ritual or ritual of the past should be regarded as a source of live reference, which is then documented as a treasure trove of a society’s knowledge and customs.
The Salako ethnic group, which has existed in Sematan since 1875, is rich in traditional customary ceremonies such as Hari Pengada Gawe, Narakng, Ngoncong, Ngarantika, and others.
However, Nyemah, another community ritual, has not been held in Kampung Pueh Bantang Nek Bujur, Sematan for a long time.
Nyemah is a Salako rite in which people pray to Jubata (God) to provide food such as fish, shrimp, crabs, clams, squid, turtles, and jellyfish to the population of the Kampung Pueh beach.
“Nyemah is carried out after it is found that the marine catch is decreasing and that strange happenings occur when fisherman catch fish and other sea creatures, as if the ocean’s keepers are pleading for something.
“Furthermore, forgiveness is begged of the protector of nature, the god of the ocean, for the behaviour or speech of people while seeking food at sea, as well as protection for fishermen’s safety,” said Penghulu Ramil Mina, 68.
Nyemah Baiant refers more to the adherence of a relatively strict taboo; also, at the time, the bulk of the population remained strongly adhered to the ancient practises.
While Nyemah Binua is a ceremony that, unlike Nyemah Baiant, cannot be fully or completely performed due to certain factors.
The Salako community’s Nyemah is a taboo-filled ritual that must be respected and observed.
Those involved were required to wear white clothes by tying a piece of white cloth around their right wrists for the two days and one night Nyemah Binua was held, and clothing that was too brightly coloured, such as red, was strictly prohibited.
Ironically, wearing white garments and ties indicates unification or togetherness with one another, particularly with Jubata, the guardian of nature who is invisible to the naked eye.
The white cloth, which is placed around the right wrist during the ritual, also serves as a symbol of the people’s unity of heart. It can only be opened after at least three days, or they can wear it for as long as they choose.
“For fear of offending the spirits and causing bad things to happen, crabs and prawns are not allowed to be burned or grilled at the festival site, and pigs are also not allowed during Nyemah,” said Midil Demang, 71, a retired teacher, who is also a lover of old customs.
At the Nyemah location, only fish and chicken can be cooked and consumed.
“Other taboos that must be observed include avoiding using gongs as well as loud entertainment events. Every phrase, especially when joking with one another, must be taken into consideration for fear of arousing the evil spirits.
“Another taboo is that when one wants to urinate, one should ask permission from Jubata by spitting three times before and after,” said Midil again.
However, one of the main reasons why Nyemah cannot be fully observed or followed as it was in the past is that most people today find it difficult to follow taboos such as not going to sea for three days and so on.
Small-scale public events, such as dance, drumming, and other entertainments, are held in the evening, with the behaviour, speech, and atmosphere kept to a minimum.
Locals, particularly fisherman, are strictly prohibited from going out to the sea to catch fish during the Nyemah and can only do so after the Nyangahant ritual is concluded at 8pm.
Anyone caught breaking a taboo on the day, such as fishing, will be fined a jug, a bowl, and turmeric rice.
A major offence will result in a hefty fine in the form of a jug, turmeric rice, and twelve bowls of seeds.
Nyemah includes devotional rites such as buis (Presentation), which involves a rooster and two hens, po’e (glutinous rice), tumpi (cake), bontokng (rice wrapped in leaves steamed in bamboo), and others.
This time, Nyangahant is a prayer led by Limbi Binet, 54, and Jimmy Nawi, 92, in which Limbi is the Huma Director for the residents of Kampung Pueh following the death of Sitang Likor and is also one of the most important individuals in the Salako community because he is more knowledgeable about customs and prohibitions on paddy cultivation.
At the age of 23, he began learning Nyangahant. Since childhood, he has studied and often followed his late father to watch how the Nyemah event was held, and he admits to having witnessed this event on Talang-Talang Island.
” To master Nyangahant, one must memorise at least 144 words in each reading so that each reach Jubata,” said Limbi.
After the Nyangahant event, the Penghulu and Ketua Kaum Kampung Pueh distributed and delivered various gifts for the gods, namely Kobetant, to certain areas that were deemed sacred, such as Pulau Budutn and so on.
The last time it was held before last year was in Kuala Pueh in 1973, and it was held in March this year.
According to the Chief of Kampung Pueh Eran Suut, Nek Budutn from Dayak Ondok began Adat Nyemah in 1800 on Pulau Budutn, near the Pueh Youth Camp.
“Following that, this Nyemah was passed down to the Salako tribe led by Nek Nimbun Rade in the following years, as proven by the finding of a pot thought to be over a century old there that was used by Nek Budutn at some point,” said Eran.
According to sources, the Nyemah ceremony, which was supposed to be held by the Malay community in Talang-Talang Island, was turned over to the Salako people led by Nek Nimbun in the 1960s due to the religious sensitivity of the rite.
Since 1973, Nyemah has been conducted at Kuala Pueh, and it has not been held in Pulau Talang-Talang since then.
“We must realise that we are not alone in this world; spirits and other living beings must also be respected, and it is thought that every living thing has its own guardian,” Eran said, emphasising the need of adhering to all taboos during Nyemah.
Nyemah and the Salako tribe’s customs shall be continued, as agreed by him, Ramil, Midil, and Limbi, and all related taboos should be observed as long as it is continued.
It is difficult to maintain a taboo-laden habit, yet if the custom is no longer practised and documented, it will be lost to the current generation’s knowledge.
