Jepak: Heartland of the Vaie people in Bintulu

THE Jepak region in Bintulu can be regarded as the heartland of the Vaie community in Bintulu, based on both local oral tradition and some documented historical records.

According to Punan book author Calvin Jemarang, the inscription on a headstone at Kampung Jepak Muslim Cemetery near Bukit Jepak, presents a partial clue about the presence of the Vaie people in the area.

“Based on oral tradition and written historical records, it appears that the Vaie had already settled in the Jepak region during the latter part of the 19th century.

“It is plausible to suggest that previously, the area might have been inhabited by some distinct groups who later on, perhaps in response to the arrival of new settlers or to certain hostile incursions, relocated upstream to a secluded and less accessible locale.

“The Punan oral tradition recounts the erecting of barriers by the Vaie people, employing intricate snarls constructed from long rattan ropes, as a means of fending off incursions from the sea.

“These rattan ropes were stretched across the river, causing ships to capsize and plunge into the perilous waters infested with crocodiles,” said Calvin, who is passionate about studying the history of the local ethnicities especially his own Punan tribe, and has also contributed to unveiling the historical origin of the Vaie people in Bintulu.

With regard to the Bintulu region, several chiefs are mentioned in the oral histories of both the Punan and the Vaie, namely Sabid and Bayod who were the kinsmen of the Punan chiefs known as Saghek and Sega (Anon 1877a; 1879; 1877b; 1878).

Calvin said given their genealogical connections, it would be plausible to situate these chiefs within the timeline of the 17th century.

“The Punan people differentiate individuals not by their ethnicity, but by their geographical location.

“The Sabid and Bayod groups were known to the Punan as ‘linou baie kala’, signifying ‘coastal dwellers’. These groups resided in areas close to the sea and derived their livelihood from marine resources.”

Complex history

However, Calvin said the oral tradition did not furnish much details regarding the ethnic origins of the Vaie.

“It’s challenging to ascertain whether these individuals had embraced Islam during the era of Sabid and Bayod. As inhabitants of coastal areas, they’d likely encountered foreign influences and engaged in trades with external parties.

“Historical records indicate that Chinese and Arab traders played a prominent role in regional commerce,” he added.

The Arabs, in particular, established Brunei as their base on the northern coast of Borneo. Even as recently as the early 1970s, the Punans residing in Pandan and Kakus continued to perceive the Vaie or ‘Baie’, as ‘kindred to them’.

The sole distinguishing factor between the two groups appears to be religious affiliation – the Vaie people are of the Islamic faith.

“Written sources suggest that the Vaie in Bintulu area had likely embraced Islam in the first half of the 20th century. This narrative finds support in both oral accounts and written historical records.

“In the early 1900s, Bintulu Resident AB Ward hinted that some Vaie individuals residing in the vicinity of the fort and across the river at Jepak still adhered to their ancestral faith (Ward 1966),” said Calvin.

Moreover, the accounts of notable figures such as Abang Galau and Sri Ginai provided an indication of this circumstance.

For instance, Abang Galau was reputed to possess mystical artefacts, including a golden statue named ‘Miga’. Upon his death in the 1900s, many of his possessions came under the ownership of Abang Naga (Saad 1971).

Still, Calvin said efforts to unravel the complexities of Bintulu’s history would remain an ongoing process, requiring further research works and exploration.

“This journey highlights the significance of preserving and celebrating our diverse cultural heritage. By embracing the complexities of our past, we foster a greater appreciation for Southeast Asian history and its people,” he said.

‘From Kalang-Kalang to Jepak’

Kampung Jepak sits on the opposite side of Bintulu town, across the Kemena River.

In earlier times, it was referred to as ‘Kalang-Kalang’, said Calvin, adding that it was a name that reflected the esteemed social status of its inhabitants.

“Adjacent to this village lies a hill that encompasses a cemetery, believed to be the final resting place for the settlers who were forcibly relocated to the area in 1861, under Rajah Charles Brooke’s orders (Brooke 1866).

“When Charles Brooke instructed the Vaie people residing along the Segaan, Silas, and Spadok rivers to move closer to the newly-established fort at the mouth of the Bintulu River in 1862, some of these people chose to establish their villages on the right bank of the Bintulu River, which is now known as the Kemena River,” he said.

Italian botanist Odoardo Beccari (1904) provided a detailed account of this early settlement, now referred to as Bintulu’s Old Town.

Based on Beccari’s records, by August 1877, the Vaie had deserted the Silas, Spadok, Segaan, and Seruwei areas.

Sahat, a Vaie who served as Beccari’s cook and translator throughout the latter’s journey up the Bintulu River and down the Rejang, informed the Italian that the Penan groups had begun ‘roaming the area’ during that time.

Subsequently, a group of Vaie who had resettled near Fort Keppel, later moved to the right bank of Bintulu River.

This group then established became would be known as ‘Kampung Kalang-Kalang’.

“Local legends portrayed the village as ‘remarkable in its own way’, as expressed in this saying: ‘kampung bukan orang calang-calang’ (a village of people who are not just any ordinary villagers).

“Today, this village is known as Kampung Jepak, and it has experienced significant growth.

“It is home to thousands of residents, primarily those of Vaie descent, but there are some Chinese villagers,” said Calvin.

Again, the historian reiterated the complexity of the history of this particular community.

“The Vaie, as a distinct group, lack a definitive historical lineage. It is intriguing to discern the true identity of these people.

“While many Vaie individuals claim that the designation ‘Vaie’ or ‘Baie’ signifies ‘Bintulu’, this assertion lacks corroborating evidence in historical records.

“The contemporary usage of the term ‘Vaie’ is of relatively recent provenance.”

Changes and progress

When it comes to the ‘geragau’ shrimp season, or ‘urang’ according to the Vaie language, the fishermen would be busy reaping the abundance of sustenance from the sea.

The Vaie folks produce ‘belacan’ that is different from any other shrimp paste from other places.

Its uniqueness is that it does not smell and has a very special taste. Indeed, the belacan from Bintulu is popular and has a high market demand.

Another ‘treasure’ in Bintulu is its reserve of oil and gas along the coast. In 1979, the Bintulu Crude Oil Terminal became the first major industrial project to kick off Tanjung Kidurong, and the following year, Asean Bintulu Fertilizer was established and commenced operations in 1985.

The oil-and-gas discovery has also transformed the social demographics in Bintulu. The overflow of development has prompted a change in the social status of the community in terms of the improving quality of life, education and mindset.

Public facilities were being built to cater to the needs of the community to a point when Bintulu grew into becoming the most important town in Sarawak, and Malaysia in general, with a status of being the main petroleum and gas producer in the country.

It could be said that Bintulu’s great contribution to the national economy had greatly benefitted and driven the development of modern Malaysia.

In tandem with this, the population in Bintulu had also increased drastically over the past 15 years – from about 140,000 in 2000, to 220,000 people last year.

In keeping with the subject matter of this article, it is estimated that the Vaie population in Bintulu is at more than 40,000 people.

Issues and struggles

According to Anaq Vaie Bintulu Association (PAVB) president Pandi Suhaili, his community has been an active participant in and contributor to the development process of Bintulu, especially in terms of the rapid physical development.

However, he argued that some aspects of development were not in favour of the Vaie folks, especially the prices of land and properties in Bintulu – said to be among the most expensive in Malaysia.

“The attitudes of bias and manipulation greatly sadden the Vaie community in general,” he lamented, adding that there were also issues relating urban planning and the livelihood of the local people.

“The hot issue at this moment is the resettlement of the Vaie.

“Although some drastic efforts have been carried out by the government such as the establishment of the Jepak Jaya development, but they have not fully resolved the problem of the growing population,” said Pandi, adding that many outsiders had come to earn a living in Bintulu and get to enjoy and contribute to the progress.

He said the local authorities must ‘be more effective in managing Bintulu’, especially in terms of social development.

“They (authorities) also need to efficiently tackle local infrastructural issues such as flash floods that would emerge during and after heavy rain.

“Other isolated issues are drainage problems in the villages, and road congestion due to incomplete structure.

“As the voice of the Vaie people, the PAVB recommends the authorities to examine carefully and take appropriate action so that Bintulu can develop into a smart, comfortable and friendly city that is all-out supportive of its residents,” he said.

Establishment of PAVB

Established in 2010, the PAVB’s core objective is to defend the rights of the Vaie people including those pertaining to their customary land and heritage.

In this respect, Pandi also highlighted the importance of having continuous efforts to strengthen and expand the community’s arts and culture, which had begun to ‘disappear bit by bit over time’.

As such, he said it was a triumphant moment for the Vaie community when they, as an ethnic group, were recognised as one of the many native races in Sarawak under the Interpretation (Amendment) Bill 2022, unanimously passed in the State Legislative Assembly (DUN) on Feb 15 last year.

“The PAVB praises the efforts of the groups and individuals who have been working tirelessly to introduce the Vaie people through symposiums, seminars, article dialogues and cultural activities,” said Pandi.

*This article is based on The Borneo Post’s interview with key members of the Anaq Vaie Bintulu Association, which is always open for discussions and encourages academic research works on the Vaie community in Bintulu.