The Palace of the Rajas Hulu Aqi

The Rajahs Hulu Aiq: Kings of the Upriver

The resignation of President Suharto on 21 May 1998 unleashed a wave of violence throughout Indonesia. The Chinese were the victims in most instances but the people from the island of Madura, who were transplanted to south Kalimatan by the government, bore the brunt of the anger of the Dayak community.

As the violence subsided, Father Matheus Jui Pr organized a peace conference of 300 shamans and adat chiefs from around the Ketapang area. Father Matheus visited each individual as he was well respected within the Dayak communities. He also had a special interest in Dayak superstitions and powers. All of the highest ranking government officials, the head of the military and police the head of local parliament as well as his Bishop were invited but not acknowledged as local leaders. The gathering, called Tolak Bala, was held for three days.

To provide a leader for the group, Father Matheus arranged for The Raja Hulu Aiq(IV) whose name was Petrus Singa Bansa, to head the conference. Raja Hulu Aiq (IV) was dressed in royal attire designed by Father Matheus. He wore a Javenese-style shirt and headband all in yellow. He was treated as a real King, a very very important person. He was the only one acknowledged as a leader.

The conference had four goals. The first was a statement of peacebuilding and natural resource management. The second was the revitalization of Raja Hulu Aiq (IV). The third was the disbanding of the adat council while the fourth was the erection of the Tolak Bala peace monument.

The Tolak Bala became a battleground between the Adat Council and its supporters and the anti-adat council people. The Adat council members were Dayak bureaucrats and politicians who had nothing to do with the Dayak people they claimed to represent. The priest had to pay a fine and then used The Raja Hulu Aiq to disband the Adat council.

The entire assemblage was driven to the site of the Tolak Bala in vans, cars and pickup trucks provided by the Chinese community. All shops were closed.

 The peak of the ritual was the erection of the Tolak Bala monument. The monument was designed by Father Maltheus and constructed by his own chosen craftsmen. The Raja Hulu Aiq (IV) was honoured as if to show everyone that he was the ruler. The Raja Hulu Aiq closed the ceremony with a blessing and yellow rice was tossed. The names of the rulers were not even mentioned.

Who Was the Rajah Hulu Aiq(IV)?

The attempt of Father Matheus to establish The Rajah Hulu Aiq(IV) as the ruler of the Ketapang failed for two reasons. First was the personality of The Rajah Hulu Aiq(IV). He was not able to play the role of a leader in either a cultural or political sense. He was far from ready to act as a public leader. He lacked experience as a leader even at the village level and he lacked any roles other than being able to keep pustaka. It was reported that even during the Meruba ritual he depended on the village elders to perform the ritual. He had no formal education

Secondly, the Dayaks themselves denied him the role. In Sengkuang village where he resided, he was viewed as a commoner and was hardly ever called Rajah. He worked in the rice fields and tapped rubber. He was treated as a spiritual and earthy leader and he derived another small income.

The Myths of the Raja Hulu Aiq

There were two Rajahs in the area: The Rajah of the Earth and the Rajah of the spiritual world. The following lists the Rajahs of the Earth.

Dates	Generation	Real Name	Kampong/Longhouse
unknown	Raja Hula Aiq 1	Pang Ukir Empu Gremeng	Panchor Sembore (Tanjung Porikng)
unknown	Temporary	Bihukng Tiung	Laman Pupuk (Pabio Tanah Tarah)
unknown	Raja Hula Aiq 2	Bansa Pati	Laman Paluh( Demit Laman Tempai)
1914	Raja Hula Aiq 3	Bana Pansi Ira Bansa	Laman Tempasi
1928	Raja Hula Aiq 4	Temenggung Jambu	Laman Sengkuan
1948	Temporary	Bebek	Conkong Baru
1973-1997	Raja Hula Aiq 5	Poncing	Laman Sengkuan
1997-	Raja Hula Aiq 6	Petrus Singa Bangsa	Laman Sengkuan
?

  

Kalimantan’s relationship with Java reached its peak during the Majapahit era. In Ketapang, this relationship is told in the legend of Putri Junjung Buih (The Foam Princess) or Dayang Putong (Dayak name) who married Prabu Jaya who founded the Kingdom of Tanjungpura in the 1300s. Prabu Jaya was the son of King Brawijaya of Madjapahit. Putri Junjung was the daughter of Bujang Bengkuan and Dara Dondang. The marriage was incestuous as they were the son and daughter of Teruna Munanag (Bintan Putin) and Teruna Moning (Ratu Bintan Cuka) from Kenduruhan. The King of this area was Siak Bulun (Bahulun)

Jalai Dayak Myth

There once was a Patih Gerudat Siaq Balum who had a son named Petinggi Payung Tugang Nyanyam.

Petinggi Payung lived in Tarak Menjalin Village where people violated all of the adat laws. One day, Duwataq’s (the Creator) pregnant wife was sitting in front of his house. Listening to the noise of the people she fell asleep. Her son suddenly jumped out of her in the form of a porcupine and landed in the middle of the village.

He was soon hunted and chased by the villagers who smashed and chopped the poor animal and shredded his meat all around. Everyone cooked and ate the meat except for Temanggung Murung who lived on the other side of the river.

When Duwataq found out his son was killed, he told Murung to prepare a raft with all the seeds food and clothes he would need. Duwataq’s stick was pulled out after seven days. When the stick was pulled out a fountain of water came out of the hole and became unstoppable. All the people of the village were drowned except for Murung and his family.

While floating on the raft after several days and nights, Murung saw another raft approaching and it held Sengkumang and Patih Gajahmadah. The two important deities advised him of the traditions, adat and rituals he must follow. They are now passed down from generation to generation. As the two deities left, the flood water gradually subsided. This is the reason these two are often mentioned in the opening prayers of the Jalai Dayaks performed up to the present (1997)

The myths and reality affect each other. Pati Geruat must be Pati Bardat the founder of the Sekadu Kingdom. Siak Balum is Siak Buhun the upriver King (a Rajah Hulu Aiq) who according to Sellato, took turns with the kings or sultans. This strengthens the argument that Siak Blum was not Rajah Hulu Aqi I(Pang Ukir Empu Gremeng) who was never believed to have become an earthly king.

Sengkuman (Pantai Laut) is no stranger to Dayak folk tales. While visiting the house of Rajah Hulu Ari in 1997, one of the sacred things he found next to the Sacred Fountain was a small obelisk called Sekumangs Penis(butuh senguman). This object, according to the Dayaks, has powerful supernatural powerAmulets have been made of the penis which has some of the power of the original. I now know why I have several penises in my Dayak charm collection.

The Impact of Tola Bala

The Tola Bala monument of Ketapang Town has become a landmark. Sometimes, Dayaks may be seen around the monument(2001) performing small rituals or just paying homage. 

Another Tola Bala ceremony was held which was more political. It was held after the second bloody conflict between the Dayaks and the Madurese. The function was held without the Rajah Hulu Aqi (4) and the other ancient rituals. The Raja Hulu Aqi became “submerged” again.

There was no objection to the local government’s sponsorship and local shamans and priests, who were present at the last function, were present. There were three possible explanations for their presence. The first one is that the shamans and priests were not serious when they vowed to accept the Rajah Hulu Aqi IV. The second was the local government and Dewan Adat were successful in launching their counterattack against Father Matheus. And three, The Dayaks of Ketapang were not astute enough to realize they were being manipulated.

The revival of the Rajah Hulu Aqi IV caused Malays from other areas(Pontianak, Sambas Landak and possibly Santubong)to hold ceremonies re-establishing their Sultans. This could strengthen the ethnic identity of the people of Indonesia and yet it further crystalizes ethnic separation which has become the biggest problem facing Indonesia today (2001)

From:

Bamba, John Re-emergence of the Raja Hulu Aqi: Some Motives and Impacts on the Facebook page of Veronica Chang Schmid 3 February 2024.

Many thanks to Veronica Chang Schmid