The Truth Revealed

Monday, June 23, 2008

Rosmah at murder scene

My informer states that Acting Colonel Aziz Buyong was the person who placed the C4 on various parts of Altantuya’s body while being witnessed by Datin Seri Rosmah Mansor and Norhayati.


Raja Petra Kamarudin

"It's mind-boggling!" - That's how Raja Petra Kamarudin's statutory declaration alleging that Deputy Prime Minister Najib's wife was at the murder scene of Mongolian national Altantuya Shaariibuu was described today.

An aide to Najib Abdul Razak also said they were aware of this latest claim made by Raja Petra, who also runs the 'Malaysia Today' website.

"At the moment, we are looking into it. This is a very mind-boggling statutory declaration," said the aide when contacted.

The latest allegation hurled at Rosmah Mansor was made by well-known blogger Raja Petra Kamarudin via a statutory declaration (below) signed at the Kuala Lumpur High Court on Wednesday.

The aide however refused to comment if any action could be taken against Raja Petra.

Najib and Rosmah (left) have repeatedly denied they are linked to the killing of Altantuya, describing the widely-known allegations was nothing more than ‘slander and concocted stories’.

In his latest bombshell, Raja Petra accused Rosmah as among three individuals who were present when Altantuya was murdered on October 19, 2006.

"I have been reliably informed that between about 10pm on October 19, 2006 and early hours of the following day, the night Altantuya Shaariibuu was murdered, three other people were also present at the scene of crime," he said, according to his two-page statutory declaration.

He named the two other individuals as one acting colonel Aziz Buyong, who is described as ‘a C4 expert’ and the latter’s wife, known only as Norhayati, who is also said to be Rosmah’s aide de camp.

‘A crime not to reveal’

Altantuya’s body is alleged to have been blown up with C4 explosives at a secondary forest in Puncak Alam, Shah Alam. The murder trial is currently ongoing at the Shah Alam High Court.

"My informer states that Aziz was the person who placed the C4 on various parts of Altantuya’s body witnessed by Rosmah and Norhayati," Raja Petra claimed in the document.

"I make this statutory declaration because I have been reliably informed about the involvement of these three people who have thus far not been implicated in the murder nor called as witnesses by the prosecution in the ongoing trial at the Shah Alam High Court.

"I also make this statutory declaration because I am aware that it is a crime not to reveal evidence that may help the police in its investigation of the crime," read the document, which was first posted on the bigdogdotcom blog run by another blogger.

Raja Petra, contacted by Malaysiakini, has confirmed the content of the document.

He further alleged that he has also been ‘reliably informed’ that Prime Minister Abdullah Ahmad Badawi knows of Najib's (right) wife alleged involvement.

"[...] Abdullah has received a written report from military intelligence confirming what I have revealed and this report was subsequently handed over to his son-in-law Khairy Jamaluddin for safekeeping," he said.

Apart from Abdullah and Khairy, Raja Petra claimed "one of the (Malay) Rulers" has also been briefed about the matter and is fully aware of the allegation.

He said he has agreed not to reveal their names other than mention that the prime minister and his son-in-law have been given a copy of the military intelligence’s report.

Police inaction over report

"The purpose of this statutory declaration is to urge all these parties who have been duly informed and have knowledge of this matter to come forward to reveal the truth so that the police are able to conduct a proper and thorough investigation into the murder of Altantuya.

"And I make this solemn declaration conscientiously believing the same to be true and by virtue of the provisions of the Statutory Declaration Act, 1960," he said in his declaration.

In the phone interview, Raja Petra explained why he did not lodge a police report on the latest allegation which could lead to a fresh police probe on the Altantuya (left) murder.

The blogger said since there was no action over a police report he had lodged in a separate case in 2001 when he was allegedly beaten up by a high-ranking policeman, "I am not bothered in making a police report".

When asked why the document was posted elsewhere instead of his own 'Malaysia Today' site, he retorted: "Why must it be published on my site?"

Raja Petra was called in for police questioning early last month over an article titled ‘Let’s send the Altantuya murderers to hell’ in which he implicated Najib and Rosmah in the high-profile murder case.

A close aide to Najib, political analyst Abdul Razak Baginda and two police special operations force personnel have been charged with the murder of the Mongolian national.

All three have pleaded not guilty for the ongoing trial. They face the death sentence should they be found guilty. (MALAYSIAKINI.COM)


I, RAJA PETRA BIN RAJA KAMARUDIN (IC No: 500927-71-5257), a Malaysian citizen of legal age residing at No. 5, Jalan BRP 5/5, BuKit Rahman Putra, 47000 Sungai Buloh, Selangor Darul Ehsan, do solemnly and sincerely affirm and say as follows:-

1. I have been reliably informed that between about 10 p.m. on 19th October 2006 and early hours of the following day, the night Altantuya Shaariibuu was murdered, three (3) other people were also present at the scene of the crime;

(a) Datin Seri Rosmah Mansor, wife of the Deputy Prime Minister of Malaysia, Dato’ Seri Najib Tun Razak

(b) Acting Colonel Aziz Buyong (then Lt. Col.) a C4 expert

(c) Acting Colonel Aziz’s wife, Norhayati (one of Rosmah’s ADC)

2. My informer states that Acting Colonel Aziz Buyong was the person who placed the C4 on various parts of Altantuya’s body while being witnessed by Datin Seri Rosmah Mansor and Norhayati.

3. I make this Statutory Declaration because I have been reliably informed about the involvement of these three people who have thus far not been implicated in the murder nor called as witnesses by the prosecution in the on going trial at the Shah Alam High Court. I also make this Statutory Declaration because I am aware that it is a crime not to reveal evidence that may help the police in its investigation of the crime.

4. I have further been reliably informed that Prime Minister, Dato Seri Abdullah Ahmad Badawi has received a written report from the Military Intelligence confirming what I have revealed above and that the report was subsequently handed over to his son-in-law, Khairy Jamaluddin, for safe-keeping.

5. I have also been reliably informed that one of the Rulers has been briefed about this matter and His Highness is fully aware of what I have revealed above.

6. I have knowledge of who has informed me of this matter plus I have knowledge of the Ruler who has been briefed and is aware of the matter but I have agreed that I shall not reveal this information other than mention that the Prime Minister and his son-in-law have been handed a written report confirming what I have revealed.

7. The purpose of this Statutory Declaration is to urge all these parties who have been duly informed and have knowledge of this matter to come forward to reveal the truth so that the police are able to conduct a proper and thorough investigation into the murder of Altantuya Shaariibuu.

And I make this solemn declaration conscientiously believing the same to be true and by virtue of the provisions of the Statutory Declaration Act, 1960.

at Makhamah Tinggi Kuala Lumpur )
this 18th day of June 2008 )

Before me,


Thursday, June 19, 2008

Freedom Of Religion In Sabah

The term “Allah” in reference to God has been used for generations; it has become part of the cultural heritage. Despite this fact, churches, from time to time, face harassment from the local authorities for using Christian literature containing the word “Allah”.

Article 153 of the Federal Constitution provides for the natives of Sabah the special position and privileges as that of the Malays. Sabah joined Sarawak, independent Malaya and Singapore to form Malaysia in 1963. A 20-point agreement was made as part of the condition to join the Federation, and among the points are:

1. There should be no state religion and the provisions relating to Islam in Federal Constitution should not apply.

2. English should be an official language for all purposes without limitation of time.

3. The natives should enjoy special rights analogous to those enjoyed by Malays.

4. The power to amend the Constitution of Sabah belongs exclusively to the people of Sabah.

In the 1985 elections, the then opposition Parti Bersatu Sabah (PBS), led by Datuk Seri Joseph Pairin Kitingan, form the state government. PBS ruled Sabah until 1994 when an internal agitation made way for UMNO to enter Sabah politics. Datuk Seri Musa Aman from UMNO was the Chief Minister from 2003 when the two-year rotation system was abolished.

In 2002, PBS’ joining the Barisan Nasional coalition rendered Sabah a state with no competitive opposition. Regardless, there have been palpable tensions and occasional calls for withdrawal from the Federation.

An added impetus is the token 5% royalties fo­r oil and gas. The Federal Government takes 95% of the profits, contributing very little to the state in return. Sabahans feel that the federal policies have generally been unfair and unfavourable to the state development. There have been calls for the review of these federal policies. Many believe that the NEP has not benefitted the Sabahan bumiputeras.

Despite the rich natural resources and the Prime Minister’s assurance that “no community is left behind in the mainstream of development” (The Star, 7/11/07), Sabah falls greatly behind the mainstream in economic development.

Sabah, together with Sarawak, contributed to BN’s simple majority in Parliament at the 2008 general elections in March. The recent political realities have prompted the various opposition parties to form a coalition called Pakatan Rakyat Sabah (The Star, 7/7/08).


Before 1963, Sabah and Sarawak were guided by their native customs and British laws. The influence of Islam was minimal. In 1967, the new state government under Chief Minister Mustapha Datu Harun embarked on vigorous religious activities. Mustapha strongly believed that the Malay language and Islam should be used to unite the people.

There have been reported mass conversions, particularly in the rural areas.

The most devastating blow came when Mustapha used his emergency powers to expel expatriate Christian missionaries with the reason that imperialist mentality and outlook should not be allowed to continue after independence, whether in relation to politics or religion (Tunku Abdul Rahman Putra, 1977, p. 266).

The Project IC or Project M, a political scandal relating to systematic granting of citizenship to immigrants, was reported to have begun when UMNO entered Sabah politics in the 1990s. The immigration policy favouring Muslims had resulted in an influx of immigrants from the Philippines and Indonesia, both legal and illegal. It is widely believed that this exercise was implemented to weaken the indigenous Kadazan-Dusun Christians and to enhance UMNO powerbase.

At a seminar in June 2007, the Chief Minister claimed that Malays formed more than 50% of the population, although the state’s statistics showed only 11.5%.

Supporting the claim, his counterpart, the Chief Minister of Melaka, said, “Even if that person is Chinese or Indian or Kadazan, if they are Muslim or have converted, converse in Malay and follow the Malay tradition, then they are Malays” (Daily Express, 10/6/07).

Religious Freedom

In April 2007, a businesswoman complained to the then Minister of International Trade and Industry, Dato’ Seri Rafidah Aziz, that her loan application was rejected because her unisex styling business was in conflict with Islam (Daily Express).

The Sabah Fatwa Council issued a decree banning all activities related to Rufaqa Corporation (The Star, 15/12/06). The Mufti said the movement had gone against Islamic teaching and caused confusion among the Muslim community. In May 2007, 11 people were arrested under the ISA for alleged involvement in an Islamist group known as Darul Islam Sabah.

There is no provision on conversion out of Islam. Muslims who wish to renounce Islam may face either punishment or mandatory detention at rehabilitation centres.

According to the 1995 Sabah Syariah Criminal Offences Enactment, “A Muslim who intends to or attempts to convert out of Islam is subject to be detained in the Islamic rehabilitation centre for a term not more than 36 months for ‘rehabilitation’ purpose.” Further, a Muslim declaring himself to be a non-Muslim is guilty of ridiculing the religion and thus subjects himself to punishment.

Bahasa Malaysia is the medium of communication among the natives in the state and the Alkitab is the principal Scripture used by Christians.

The term “Allah” in reference to God has been used for generations; it has become part of the cultural heritage. Despite this fact, churches, from time to time, face harassment from the local authorities for using Christian literature containing the word “Allah”.

Last 15 Aug, three boxes of Christian educational publications containing the word “Allah” and belonging to SIB Sabah were detained at the Low Cost Carrier Terminal (LCCT) in Sepang by the Customs. The Internal Security Ministry subsequently took over the matter. After several unsuccessful appeals, the SIB church turned to legal redress at the civil court. The lawsuit against the Federal Government is ongoing.

Last year, a lawsuit was filed against the Sabah Chief Minister concerning a stop-work order on the Mazu (Goddess of the Sea) statue in Kudat. The project was said to have been approved in Dec 2005 but a stop-work order came after the state mufti in July 2006 issued a fatwa saying that the construction was contrary to Islamic teaching.

Administrative error on Sabahans’ MyKad in relation to religious status has caused hardship to the people in recent years. The state registration department has presumptuously entered Islam to the MyKad of non-Muslim applicants simply because their names had the word “bin” or “binti”. It has refused to make correction when mistakes were highlighted. Applicants have been asked to fly to Putrajaya in Kuala Lumpur for any amendment to their MyKad.

The entry of “Islam” on the MyKad has grave effects on, among others, the non-Muslims’ marriage, children’s registration, burial and inheritance.


Sabah’s migrant population has been estimated to be anywhere from 600,000 to 1.7 million (Nov 2007). Political expediency and the state’s historical ties have created longstanding illegal immigrant problem.

Without proper documentation and no access to educational opportunity, the stateless children of the migrants are facing bleak futures. Many of them were born locally and become street children once their parents are deported.

Statistics show that Sabah has the highest number of poor households in the country, especially in the interiors. Groups say that Sabahan non-Malay bumiputeras are marginalised and have not benefitted from the NEP. The Federal Government has recently introduced measures to improve their lives.

Some NGOs have chided the Sabah authorities for their apathy when issuing identity cards (IC) to indigenous people. It is an irony that many bumiputeras do not have ICs while foreign workers receive PR status soon after they enter the state.

Today, some of the indigenous children in the most remote areas do not go school. Many rural schools are small and do not even have basic facilities. The Federation of Chinese Sabah has claimed that some 250,000 Chinese are living along poverty margin (Daily Express, 9/2/08). (By courtesy of Berita NECF/ MySinchew)

Saturday, June 14, 2008

The 10 Commandments of Facebook

These 10 commandments were given directly by Mark Zuckerberg to the people of the Internet, after he had set them free from MySpace slavery. And Zuckerberg spake these words, from his celestial kingdom, saying: "I truly believe I am the Lord thy God. Behold, Facebook is upon thee"

1. Thou shalt have no other websites before Facebook.
2. Thou shalt make for thyself an anti-MySpace profile picture.
3. Thou shalt learn about thy friends relationships from Facebook, and Facebook alone.
4. Remember the News Feed, and keep it creepy.
5. Thou shalt limited profile thy father and thy mother.
6. Thou shalt write inside jokes on thy friend's Wall, so all can bear witness to thy popularity.
7. Thou shalt poke members of the opposite sex until they finally have sex with thee, or block thee altogether, whichever comes first.
8. Thou shalt untag all photos that make thee look fugly.
9. Thou shalt update thy status regularly, so that thy friends can know thy business at all times.
10. Thou shalt put thy address, screen-name, and phone number on thy profile, so that thou mayst be stalked.

Continue Teaching Science and Mathematics in English

by M. Bakri Musa

The government’s decision to revisit (and most likely do away with) the current teaching of science and mathematics in English is an instructive example of how an otherwise sensible policy could easily be discredited and then abandoned because of poor execution. Had there been better planning, many of the problems encountered could have been readily anticipated and thus avoided, or at least reduced. The policy would then more likely to succeed, and thus be accepted.

Ironically, only a year ago a Ministry of Education “study” pronounced the program to be moving along “smoothly,” with officials “satisfied” with its implementation. Now another “study” showed that there was no difference in the “performance” (whatever that term means or how they measure it) between those taught in Malay or English.

The policy was in response to the obvious deficiencies noted in students coming out of our national schools: their abysmal command of English, and their limited mathematical skills and science literacy. They carry these deficits when they enter university, and then onto the workplace.

The results are predictable. These graduates are practically unemployable. As the vast majority of them are Malays, this creates tremendous political pressure on the government to act as employer of last resort. Accommodating these graduates made our civil service bloated and inefficient, burdened by their deficient language and mathematical abilities.

This longstanding problem began in the late 1970s when Malay became the exclusive language of instruction in our public schools and universities. Overcoming this problem would be a monumental undertaking.

The greatest mistake was to underestimate the magnitude of the task, especially in overcoming the system’s inertia. Today’s teachers and policy makers are products of this all-Malay education system. Change would mean repudiating the very system that had produced them, a tough sell at the best of times.

In their naivety, ministry officials convinced themselves that such enormous obstacles as the teachers’ lack of English fluency could easily be overcome by enrolling them in short culup (superficial) courses that were in turn conducted by those equally inept in English. Or by simply providing these teachers with laptops programmed with instructional modules!

Even if we had had the best talents devoting themselves exclusively to implementing the policy, the task would still be huge. Unfortunately we have Hishammuddin Hussein as Minister of Education shepherding the change. An insightful innovator or an effective executive he is not. Being simultaneously an UMNO Youth Chief, he was also distracted in trying to pass himself off as the champion of Ketuanan Melayu.

These factors practically ensure the initiative’s failure. The tragic part is that the burden of the failure falls disproportionately on the rural poor, meaning Malays, a point missed by these self-professed nationalists. I would have thought that that alone would have motivated them to succeed.

A Better Way

Teaching science and mathematics in English would solve two problems simultaneously. One, considering the critical shortage of textbooks, journals, and other literature in Malay, teaching the two subjects in English would facilitate the acquisition of new knowledge by our students. With the exponential growth of new knowledge, it would be impossible to keep up solely through translations, even if we were to devote our entire intellectual resources towards that endeavor.

The other objective was to enhance the English fluency of our students. Of course if that were the only consideration, there are other more effective ways of achieving it, like devoting more instructional hours to the subject.

If, as the recent Ministry’s “study” indicates, there is no difference in performance between those taught in Malay or English, that in itself would favor continuing the program because of the twin benefits discussed earlier. Besides, changing course midstream would not only be disruptive but also counterproductive. Our educational system needs predictable stability and incremental improvements, not disruptive U-turns and faddish changes, especially in response to political pressures.

A more important point is this. Altering a politically pivotal and highly emotional public policy requires careful preparation and deliberate execution. If I were to implement the policy, this is what I would do. Lest readers think that this is hindsight wisdom on my part, rest assured that I had documented these ideas in my earlier book, long before the government even contemplated the policy.

Being prudent, as we are dealing with our children’s and nation’s future, I would begin with a small pilot project, analyze the problems, correct the deficiencies, and only then expand the program.

First, I would implement the policy initially only at primary and selected secondary schools, like our residential schools. The language requirements as well as the science and mathematical concepts at the primary level are quite elementary, and thus more readily acquired by the teachers. And at that level the pupils would not have to unlearn much as everything would still be new.

In schools where the background English literacy level of the pupils is low as in the villages, I would have the pupils take English immersion classes for a full term or even a year. We had earlier successful experiences with this with our Special Malay Classes and Remove classes. This strategy has also been tried successfully in America for children of non-English-speaking immigrants. Another idea I put forth in my earlier book is to bring back the old English schools in such areas. As the Malay literacy level in the community and at home is high, these pupils are unlikely to “forget” their own language.

At the secondary level, our residential schools get the best students and teachers. Consequently the program could be more easily implemented there as the learning curve would be steep, and mistakes more readily recognized and corrected. Once the kinks have been worked out, expand the program.

Second is the issue of teachers. Fortunately Malaysia has two large untapped reservoirs of talent: recently retired teachers trained under the old English-based system, and native English speakers who are either spouses of Malaysians or residents of this country. Given adequate compensation and minimal of hassles, they could be readily recruited.

I would add other incentives especially if they were to serve in rural areas where the need is most acute. Thus in addition to greater pay, I would give them first preference to teachers’ quarters.

A permanent solution would be to convert a number of existing teachers’ colleges into exclusively English-medium institutions to train future teachers of English, science, and mathematics. As the present teacher-trainees have limited English fluency, I would begin admitting them right away in January following their leaving school in December of the preceding year.

From that January till the regular opening of the academic year (sometime in July), these trainees would undergo intensive English immersion classes where their entire 24-hour day would be consumed with learning, speaking, thinking, and even dreaming in English. With the subsequent three years of additional instructions exclusively in English, these graduates would then be fully fluent in English.

With such quality programs, these graduates would be in great demand within and outside their profession. With their heightened English facility and mathematical competency, their educational opportunities would also expand as they could further their studies anywhere in the English-speaking world. With such bright prospects, these colleges would have no difficulty recruiting talented school leavers. Our teaching profession would also be enriched with the addition of such talents.

As for textbooks, there is no need to write new ones. The contents of these two subjects are universally applicable. Meaning, textbooks written for British students would be just as suitable for Malaysians, so we could select already available books. With its purchasing clout, the government could drive a hard bargain with existing publishers.

I hope Ministry of Education officials, including and especially Hishammuddin, would heed these factors when they review the current policy. They should continue the current policy, correct the evident errors, and strengthen the obvious weaknesses. The success of this policy would also mean success for our students, and our nation. That is a worthy pursuit for anyone with ambitions to one day lead the nation

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Sunday, June 1, 2008

Celebrating Gawai Dayak

By Jennie Soh

A Gawai chief performing the “miring”.

Gawai Dayak, recognised as a festive celebrated in Sarawak on June 1st. and 2nd. every year, is a cultural tradition and social occasion.

It has become part of the events under the Sarawak Tourism Board to promote tourism. It has an “Open House” concept to receive guests in our multi -acial society. Such visit is commonly known as “ngabang” in the Iban language.


During the British colonial rule, the government refused to give recognition to the Dayak Day. This disappointed the Dayak community because the festival was their source of national pride and a way to reciprocate social hospitality extended by other races during their festivals.

After numerous requests, the first Chief Minister of Sarawak, Datuk Stephen Kalong Ningkan and his Cabinet, our present Chief Minister, Datuk Patinggi Tan Sri Haji Abdul Taib Mahmud, Tun Abang Haji Openg, who was a member of the Council Negeri, at that time, persistently pushed through the proposal to recognise Gawai as a festival.

Gawai Dayak was formally gazetted on September 25, 1964 as a public holiday in place of Sarawak Day. It was first celebrated on June 1, 1965 and became a symbol of unity, aspiration and hope for the Dayak community.

Since then, the Dayak community have been celebrating June 1 as a thanksgiving day to mark a good harvest and a time to plan for the new farming season.

Meaning of Gawai Dayak

“Gawai” means a ritual or festival while “Dayak” is a collective name for the native races in Sarawak namely the Iban, Bidayuh, Kayan, Kenyah, Kelabit, Murut and other ethnic group. A combination of the word “Gawai Dayak” means Dayak Festival.

Gawai celebration

The mode of celebration is merry making with traditional delicacies like “penganan” (cakes from rice flour, sugar and coconut milk) and usually rice wine (tuak) is served.

Longhouses welcome the celebration by laying new mats on the open gallery which runs through the entire length of the longhouse. The celebrations starts in the evening of May 31 with a ceremony called “Muai Antu Rua” (casting away of the evil spirit of greediness) which signifies non interference of the spirit of bad luck in the celebration.

Then a winnowing basket (chapan) would be dragged past each family’s room. Every family will throw unwanted stuff into the basket. The unwanted stuff will be tossed to the ground from the end of the longhouse for the spirit of bad luck.

In the evening around 6 o’clock, the offering ceremony (miring) will take place. Ritual music (“gendang rayah”) is performed. The chief will lead the ceremony with a sacrificed cockerel and smear blood over these offerings as a symbol of good harvest, blessings and long life.

While waiting for the dinner to be served at midnight, the people will gather and mingle among themselves till the gong is sounded at midnight. Dinner is then served with traditional cakes and delicacies and home made rice wine (tuak) to the gods of rice and prosperity.

The highlight is the drinking of the rice wine led by the chief of the long house. Rice wine (“Ai Pengayu”) symbolised long life. Greetings of “Gayu-guru, Gerai nymai” which means long life, health and prosperity are exchanged among the people in the longhouse.

A procession up and down the gallery (“ruai”) is held from one end to the other end to welcome the spirits (“Ngalu Petara”). The celebration is made livelier by the sounds of gong and traditional music is played with a lot of dancing. Other activities may include cock-fighting, demonstration of blowpipe skills and ngajat competitions.

The unique dance “ngajat” is a form of entertainment which involves a lot of precise body turning movements. The “ngajat” for men is more aggressive and depicts a man going to war and the woman’s form of “ngajat” is softer and more graceful.

In the longhouses, there is a practice called “masu pengabang” where guests will be served with tuak (“masu pengabang”) by the host before they can enter the longhouse.

In the town areas without the longhouse concept, the homes of the Dayaks have an “Open House” concept; guests are served with food catered from outside or food cooked at home.

Christian Dayaks will attend church mass to give thanks for their good harvests. Gawai Dayak celebration may last for several days.

Gawai today

Since it was gazetted as a state public holiday, Gawai has been an annual festival held every June all over Sarawak. It shares a similar concept of “Open Houses” like the Chinese New Year and Hari Raya. Some Dayaks may go back to the longhouses while those who have migrated to the urban areas celebrate on a smaller scale.

This festival is a combination of merry making, feasting and drinking of rice wine. Beauty pageants have become very popular as part of the celebrations to display the priceless antique beads and the Iban maiden’s silver jewellery.

Gawai today is not only acknowledged as a harvest festival but is celebrated like a New Year celebration, religious ritual and family reunion all at the same time. Some longhouses no longer practise the traditional way of gathering the folks together.


Sarawak Tourism Board has included Gawai Festival as part of the tourism activities for tourists to experience the culture of merry making among the Dayak community. It also creates an environment of peace and harmony among the different races in multi-racial Sarawak.

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