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Saturday, June 06, 2009
Penan,the nomad of Borneo
Thursday, June 04, 2009
Empalang...genital piercing of Borneo
The empalang or ampallang is a form of male genital body piercing that penetrates horizontally through the entire glans of the penis. The piercing may betransurethral (passing through the urethra). A variant on this piercing is the shaft ampallang, which penetrates the shaft of his penis horizontally at any point along its length. A vertical piercing through the entire glans of the penis is known as an apadravya, and is a completely different piercing. The combination of an ampallang and an apadravya is sometimes referred to as the magic cross. This is an advanced piercing, and the procedure can be extremely painful. Full healing usually takes between four and six months, but can take a year or more. This piercing, once healed, is often extremely pleasurable to the bearer because it stimulates the internal penis tissues [1]. It can be sexually stimulating to the receiving partner during sexual intercourse, usually due to stimulation of the G spot Historically, this piercing was performed in various History and culture
Urban legend holds that an ampallang passing through the corpus cavernosum can leave the wearer bleeding to death, but this is not true unless the piercing is done as a dermal punching, in which case all bets are off and you are in for serious bleeding for weeks (although death is still an exaggeration).
This piercing originated by Bjorn Burke amongst the
According to urban legend, should this piercing penetrate the corpus cavernosum penis, the recipient could bleed to death. This is not true, although should the piercing penetrate the corpus cavernosum, it may bleed even more heavily, both initially and during the healing process, than it normally would.
Standard ampallangs (versus shaft ampallangs) are done in one of two placements, either transurethral or not. A transurethral ampallang passes through the urethra. The advantage to this is that the urine helps keep the piercing clean, and because the piercing is effectively divided in half, it's almost like healing two shorter piercings. Also, piercing through the urethra makes this piercing less likely to migrate due to sexual use of the piercing. Some piercers believe that the non-urethral placement feels better for the client, but it also takes longer to heal and is more prone to rejection. Should the wearer also have a PA, this will likely result in hellacious pinching. The ampallang can be performed using either a standard clamp-and-pierce method, a freehand method, or a scalpelling method. For any method, proper jewelry size should be determined pre-procedure by measuring the penis while erect. The piercer should keep in mind the angle and placement of the jewelry when taking these measurements. Many piercers will also take this measurement and add a small amount to ensure that the jewelry is not too short. For this piercing in particular it is much easier to deal with jewelry that has too much room over jewelry that is too short. Also, it should be noted that piercings through the male glans are possibly the most painful piercings for a male to receive. This is not a piercing to enter into lightly and the discomfort level should not be mistaken for that of a Prince Albert Piercing or Frenum Piercing. After acquiring appropriately sized jewelry, the area should be cleaned and prepped. This typically involves the use of a surgical scrub or similar. It is also common during this piercing to clean the front side of the scrotum in addition to the glans in order to eliminate problems with subsequent contact between the penis and scrotum. A single-use marking instrument should then be used to mark the placement of the piercing. At this point, the head of the penis is lightly clamped and the needle goes through the head. After piercing the tissue, the clamps are removed and the jewelry is transferred into the piercing. It is common for this piercing to bleed (sometimes heavily) for several minutes after the piercing. Many piercers will ensure that the bleeding is controlled and proceed to bandage the piercing to prevent staining of pants. Because the glans of the penis is a high blood flow area this piercing may also bleed in small amounts for several days after the procedure. The only change between the Freehand Piercing method and the clamp-and-pierce method is during the piercing of the head. Instead of clamping the tissue it is held firmly and carefully in one hand and pierced with the other. Scalpelling methods are often employed when starting an ampallang at 4 gauge or larger. Scalpelled piercings, especially of this nature, should be left to a well qualified practitioner. Ampallangs and apadravyas are generally considered the "toughest" male genital piercings. They are some of the most painful to get done, and can take, depending on the subject, between 2 and 6 months, or longer, to heal. A last warning: Withdrawing before going flaccid is a very good idea, and a very necessary one in some applications. A very important detail: this piercing, contrary to a tremendous amount of hype, is not a good choice for making most female partners happier. Good technique aside for a minute, the nature of the placement rules out direct pleasurable stimulation, and in fact has been known to be "catchy, irritating and just too much" for a good deal of people, never mind the possible hardships imposed on the back teeth and the soft palate. As with most piercings, these need to be left in, so seriously consider all possible outcomes before embarking on such a big journey. The initial jewelry is almost always a straight barbell between 12 gauge and 8 gauge (although larger gauges are definitely possible, and this is sometimes done as a scalpelled piercing).Placement
Procedure
Clamp-and-Pierce
Freehand Method
Scalpelling Method
Healing and aftercare
Long term health issues
Jewelery
Labels: ampallang, borneo, dayak, empalang, genital body piercing
Sunday, May 24, 2009
Borneo's headhunters enraged by centuries of loss
For centuries, Indonesia's Dayak headhunters have been cheated and robbed by outsiders, but now they are fighting back.
But their target — mainly dirt-poor settlers from Madura — appear to be more scapegoats than villains.Dayaks — actually an umbrella term covering more than 200 indigenous groups — have killed up to 400 Madurese over the past week after long-simmering tensions erupted into brutal slaughter in the rugged Borneo province of Central Kalimantan.However, the roots of the slaughter lie more in poverty and dispossession than outright ethnic hatred.
"(Dayaks)...are simple and honest and become the prey of the Chinese traders, who cheat and plunder them continually," wrote naturalist Alfred Wallace in the mid-1800s.
Their plight has only worsened since.
In modern Indonesia, the central government joined the plunder, stripping the Dayaks of their lands and shipping in hundreds of thousands of immigrants.
Most of the new settlers came from the tiny, arid island of Madura, off distant East Java. The warrior-like Madurese are renowned for their hot-tempered aggression, which sits at odds with the normally reserved, accepting Dayaks.
"The ethnic Dayaks are very gentle, tolerant and they like to give in," said Sarosa Hamongpranoto, a sociologist at East Kalimantan's University of Mulawarman. "But they can explode in rage to the extreme if their self-worth is constantly offended."
Once stirred, the Dayaks are fearsome — often reverting to the ritual headhunting that was formally abandoned around the turn of the century, and ripping out the hearts of their victims."In a way, they are now going back to basics," said Hamongpranoto. "The fact they are doing it again now indicates the magnitude and the greatness of the problem. This is a culmination of a long, deep-seated conflict."
Their reputation strikes fear into the hearts of even the Madurese, who themselves terrify Indonesia's majority Javanese.
Refugees fleeing the latest violence tell of Dayak hunters saying they can "smell" who are Madurese.
The Dayak lifestyle of hunting and shifting agriculture, centred on longhouses housing whole villages, does not sit well with Indonesia's rush to modernise.
As their lands across Indonesia's three-quarter share of Borneo were snatched for plantations, logging and mining — and bureaucrats from the main island of Java ran the province --they found themselves increasingly at the bottom of the social and economic ladder, usually along with the Madurese.
The Madurese are easy targets for Dayak resentment because they too are largely powerless and because what little economic success they enjoy is usually conspicuous as market stallholders.
Religious differences fan the flames. Madurese are Muslim and most Dayaks still follow their ancient kaharingan traditions — a mixture of animism and ancestor worship.
Dayak-Madurese tensions have long smouldered — hundreds died in West Kalimantan two years ago — but Central Kalimantan is the only province still with a Dayak majority, although no ethnic breakdown of its 1.4 million people is available.
The province itself was born in violence — formed by the fledgling Indonesian government in 1957 after a Dayak revolt demanding more autonomy.
But the immediate cause of the latest savagery is unclear. The police blame two local officials for inciting the bloodletting because they were angry at missing top jobs in a reshuffle under new regional autonomy laws.
"There could also be a third party who fanned the situation and tried to blow out this problem for a political reason," said Hamongpranoto.
Copyright 2001, Reuters February 26, 2001 By Terry Friel
Labels: borneo, dayak, head hunting, iban
Saturday, February 14, 2009
Dayak of Indonesian Borneo
Dayak of Indonesian Borneo Focus of traditional culture | |
In the pre-colonial time, the Ngaju in the catchment area of the Kahayan, were more open to technological and cultural influences from outside than most other Dayak. With the arrival of the Dutch and - in 1835 - the missionary Rheinische Mission (later followed up by the Basler Mission, many converted to christianity. The missionaries founded very good schools, so that the christianized areas nowadays have a lot illiteracy rate. Education stimulated a 'national awakening' among the Ngaju and Ma'anyan Dayak. This development was even more encouraged by the Dutch rule, aimed at the ban of islam from the inlands. Already long before the Second World War, the Dayak founded (nationalistic) political parties.
During the Indonesian battle for independence against the Dutch, the Dayak from KalTeng fought under major Tjilik Riwut, a Ngaju Dayak which practiced the traditional religion. After the proclamation of independence, Jakarta decided that the islamic Banjarmasin and mostly Dayak area west of it, should be one province. The plan got resistance from the Dayak - the Ngaju in front - which demanded a sole province. Under Riwut, which had become big during the revolution, the Dayak began a small guerrilla. The Indonesian army limited escalation of the conflict, probably because Riwut had been a loyal soldier. In 1957, the province of KalTeng was officially formed by Presidential Law. The government was lead by the Ngaju, and Rawit became governor.
The 'battle' was about a sole province, together with a revaluation of the traditional Dayak culture, especially the religious part - a reaction on the worsening missionaries. The traditional religions of the Ngaju, Ot Danum, Ma'anyan and other Dayak was named kaharingan ('power of life').
After the communist party was declared illegal in the 1960's, the subject 'religion' became very sensitive. The state ideology saw religion as believe in one God and the membership ow a 'acknowledged' world religion with a holy book. The Dayak were seen as 'atheists' (a synonymous for communist) and had the choice: converting to a world religion or being pressured by local authorities to do so. With this in your mind, it's fairly clear why the missions (with their schools, hospitals and lighter pression) had much more success after the 1960's. Different than in the 17th and 18th century, christianity offered more possibilities for social progress than islam.
Over time the ban on local religions was abandoned. In 1980, kaharingan was officially recognised as religion, but only as a part of the Hindu Dharma, so in fact it was placed under hinduism. In KalTeng, a small minority does practice this religion.
The carnival in the Jungle
In the religion of the Ngaju, the supernatural world is important, in which also the souls of ancestors have their place. Just like among other Dayak, the Ngaju known ritual re-burial, which usually takes place several months (sometimes several years) after the initial burial. This re-burial is very important for the soul of the deceased, so it can reach the highest point in heaven. With practicing the rytes, they protect themselves against bad supernatural powers.
The first funeral takes place just after someone has died. During this ceremony, masked dancers protect the deceased against the bad spirits. Guided by drums, the kaharingan-priests start singing, which will send the soul to heaven. On it's journey in the traditional ship of souls it is accompanied by spirits. Once in heaven, which consists of several 'layers', the soul has to wait in the lowest layer until the re-burial takes place.
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Saturday, March 31, 2007
Bako National Park
Labels: bako national park, borneo, kuching, proboscis monkey, sarawak
Wednesday, March 28, 2007
THE ADVANTAGES OF TRADITIONAL TATTOOING
Labels: advantages, borneo, Traditional Tattoo
Borneo Iban Tattoo
Sunday, October 29, 2006
Omen birds of the Iban (Burung Mali)
Labels: bird, borneo, embuas, iban, kingfisher