Cockfighting by Entika Glumbang
In the good old days, cock-fighting was carried out on a regional basis in that a few long houses would join together against another team which, consisted of several other longhouses. It was like a game of football (soccer to the Americans). Earning money was never thought of as seriously as it is today. What was important was the cultural aspects. The cock which received a fatal wound and died on the spot or the one which ran away was the loser it, in itself the trophy for the owner of the winning cock. The Ibans termed it as “entaroh bangkai”.
It was entertaining in itself, especially when there were not many other forms of entertainment. It was altogether thrilling to see two fighting cocks tearing at each other. It was probably as thrilling for the ancient Romans to watch their gladiators fighting to their death or as thrilling for the Spaniards to watch a bullfight or even as thrilling for the Mexicans to watch dogfights. The owner of the cock which lost the fight would not take it as a resentment or a grudge. He would start all over again looking for a new cock, groom it and get it ready for the next fight or select from his own breed from young ones.
In those days, cock-fight was an opportunity for people to meet each other. It was just like a carnival. Its only purpose was cockfighting and there was no rule prohibiting people from meeting and conversing with each other on topics of general interest. There was always time to do so. It was avowed as long as they did not infiltrate into each other’s territory known as “menalan manok”. A social gathering of this nature and magnitude was indeed rare, so cock-fighting was then not only a source of enjoyment and pleasure would but it provided an excellent chance for social intercourse.
But very often a cock-fight was connected with a festival or any such big occasion. During a festival called the “Gawai Antu” a festival designed for dead ancestors. A festival which was the biggest of all Iban festivals, especially for those in the Saribas and the Kalaka Districts, cock-fights were carried out in two stages in a series of cock-fights that took place during the preliminary stage of the Gawai. During the “Nganyam”, and there was another series of cock-fights held a day before the actual Gawai itself at the interval of about two weeks apart. Cock-fighting for this “Gawai*’ was vividly described ty Mr Benedict Sandin, former Curator of Sarawak Museum in his book Gawai Antu.
In any case, before any cock-fight could take place, an arena had to be prepared. Representatives from both sides had to work hard for a day or two. Once completed, they would choose a day most favourable to both sides. The Ibans did not have a proper calendar in the modern sense of the word, so if it was agreed that a cock fight would take place in ten days’ time. They would tie ten knots with one knot representing one day. One knot was thrown away each day until the final knot was left. The next day was then the long-awaited big day. In those days a cock-fight was always connected with dreams, charms and omens. Sighting of snakes and hearing the sounds of some special birds, would be viewed with great concern for they would determine the success or failure of a cock.
Another important criterion was the nature of the scales located on the feet. Not all cocks had what they called good scales. To them, certain kinds of scales were good for a certain colour of a cock. It was admitted that scales were difficult to read, and more so to translate.
The colour of a cock also meant a great deal. It is the basis on which lies the question of timing. The colour varies from one cock to another, and although to the eyes of a non-cockfighter, a cock appears red, yellow, green, and black, there is something more than just that. The main classifications according to the colour, are as follows:
To fight, a cock needs a weapon. The Ibans term this weapon “taji”. It is a sharp steel blade made in such a way that it could be fitted and attached to the left leg of a cock by means of a special string. The taji is of two kinds; the “sulat” and the tungking”. Tying the “taji” needs a special skill which could be learned and acquired through experience. It is a gift. In order that a cock would kick its opponent at its most fatal part (right under the tip of the “tail”, the end of the stump of “taji” and a certain spot at the back of the knee of a cock) ought to be at a right angle. Accordingly, if he wishes, other parts of the body to be hit, he has to change the angle.
The most important figures in the cock-fighting pit are the “Tuai Sabong , and to help keep the whole organisation under control is Pelekat. The ‘‘Pelekat” is the basis around which the whole machinery revolves. In perspective, the ‘“Pelekat” is a binding set of rules. It is largely a body of rules designed to govern the whole conduct of the cock-fight and any other matter related to it. On the basis of the “Pelekat” a decision would be made as to whether a cock has won or lost the fight. The first thing is the reading of the “Pelekat” so everybody knows and is aware of the rules. Should there be any dispute in the fight the “Pelekat” would be referred to, and very often re-read for clarification. In the days when there was no writing at all, the terms of the ‘Pelekat, after being; agreed upon, had to be remembered by all. The ‘Tuai Sabong” and to be presented orally for the information of everybody.
As with other things, cock-fighting together with rites and procedures is connected with a legendary beginning. It has been vested with definite and fixed social values. The modern concept of cock-fighting is essentially the cultural heritage of the past, an imperishable relic of the ancient practice but because of many inevitable factors, evolution has made it impossible to bring forward an exactly identical practice. All these years various strata of development, extra or additional details and outside influences have been concretely cemented into and within the whole framework. Cultural evolution is caused by many factors and impediments both from outside as well from inside.
In terms of cock-fighting what actually accelerates evolution in this sense is the interest shown and keenly taken up by others of non-Iban in origin. To the Ibans, cock-fighting is nothing but a fulfilment of cultural needs, and therefore the economic values and implications have never occurred to them and have never been given any priority whereas others view it the other round. Today cock fighting is evidently a form of gambling. Modem critics observe it as one of the social evils.
In the final analysis, therefore cock-fighting, is facing two possible futures. As a culture, it means to racial identification its position is dwindling. Some observers even think that all its cultural aspects, its ultimate cultural needs and its cultural glory will soon fade and die at natural death.
Judging from the current situation, one will agree that there is some truth to this. The second possible future is apparently coming up. The tendency for it to become a form of gambling is greater and is in gaining momentum from day to day.
From the Sarawak Gazette March 1982
