Tiket Bertuah Gawai 2012!!! JAMPAT2!!!

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Contact for booking: 0194868133 (Ngian)

                                   0198449942 (Nyai tauka Laki Emma)

Hamper

hamper tupper ware

Gawai Dayak

Gawai Day or Gawai Dayak is a festival celebrated in Sarawak on 1 June every year. It is both a religious and social occasion. The word Gawai means a ritual or festival whereas Dayak is a collective name for the native ethnic groups of Sarawak (and neighboring Indonesian Kalimantan): the Iban, also known as Sea Dayak and the Bidayuh people, also known as Land Dayak. Thus, Gawai Dayak literally means "Dayak Festival". Dayak would visit their friends and relatives on this day. Such visit is more commonly known as "ngabang" in the Iban language. Those too far away to visit would receive greeting cards.

It started back in 1957 in a radio forum held by Mr Ian Kingsley, a radio programme organiser. This generated a lot of interest among the Dayak community.

The mode of celebration varies from place to place. Preparation starts early. Tuak (rice wine) is brewed (at least one month before the celebration) and traditional delicacies like penganan (cakes from rice flour, sugar and coconut milk) are prepared. As the big day approaches, everyone will be busy with general cleaning and preparing food and cakes. On Gawai Eve, glutinous rice is steamed inbamboo (ngelulun pulut). In the longhouse, new mats will be laid out on the ruai (an open gallery which runs through the entire length of the longhouse). The walls of most bilik (rooms) and the ruai are decorated with Pua Kumbu (traditional blankets). A visit to clean the graveyard is also conducted and offerings offered to the dead. After the visit it is important to bathe before entering the longhouse to ward off bad luck.

The celebration starts on the evening of 31 May. In most Iban longhouses, it starts with a ceremony called Muai Antu Rua (to cast away the spirit of greed), signifying the non-interference of the spirit of bad luck in the celebration. Two children or men each dragging a chapan (winnowing basket) will pass each family's room. Every family will throw some unwanted article into the basket. The unwanted articles will be tossed to the ground from the end of the longhouse for the spirit of bad luck.

Around 6 pm or as the sun sets, miring (offering ceremony) will take place. Before the ceremony, gendang rayah (ritual music) is performed. The Feast Chief thanks the gods for the good harvest, and asks for guidance, blessings and long life as he waves a cockerel over the offerings. He then sacrifices the cockerel and a little blood is used together with the offerings.

Once the offering ceremony is done, dinner is then served at the ruai. Just before midnight, a procession up and down the ruaiseven times called Ngalu Petara (welcoming the spirit gods) is performed. During this procession, a beauty pageant to choose the festival's queen and king (Kumang & Keling Gawai) is sometimes conducted. Meanwhile, drinks, traditional cakes and delicacies are served.

At midnight, the gong is beaten to call the celebrants to attention. The longhouse Chief (tuai rumah) or Festival Chief will lead everyone to drink the Ai Pengayu (normally tuak for long life) and at the same time wish each other "gayu-guru, gerai-nyamai" (long life, health and prosperity). The celebration now turns merrier and less formal. Some will dance to the traditional music played, others will sing the pantun (poems). In urban areas, Dayaks will organise gatherings at community centres or restaurants to celebrate the evening.

Other activities that may follow the next few days include: cock-fighting matches, and blowpipe and ngajat competitions. On this day, 1 June, homes of the Dayaks are opened to visitors and guests.

Traditionally, when guests arrive at a longhouse, they are given the ai tiki as a welcome. From time to time, guests are served tuak. This would be called nyibur temuai which literally means "watering of guests".

Christian Dayaks normally attend a church mass service to thank God for the good harvest.

Gawai Dayak celebrations may last for several days. It is also during this time of year that many Dayak weddings take place, as it is one of the rare occasions when all the members of the community return home to their ancestral longhouse.

Up till 1962, the British colonial government refused to recognise Dayak Day. Gawai Dayak was formally gazetted on 25 September 1964 as a public holiday in place of Sarawak Day. It was first celebrated on 1 June 1965 and became a symbol of unity, aspiration and hope for the Dayak community. Today, it is an integral part of Dayak social life. It is a thanksgiving day marking good harvest and a time to plan for the new farming season or activities ahead.

- Wikipedia

Pengerindu Bujang enggau Dara

Bujang: Tu meh utai di anti aku selama tu.

Dara: Sanggup nuan meda aku pergi??

Bujang: Oh enda!! Anang sesekali nuan berunding bakanya.

Dara: Nuan sayau ke aku?

Bujang: Udah tentu! Nang tetap selama-lama iya.

Dara: Kala nuan gila indu bukai??

Bujang: Enda!! Aku endang enda ngereja utai ke ngenyai nya!!

Dara: Ka nuan ensium aku??

Bujang: Ya sulu sayauku..!

(Pengudah 5 Tahun jadi melaki bini)

Baca kita ari baruh ke atas.

-GB

SEMPAMA Jako Iban

Enggau pengaga ati serta basa besai, ngelalu ka bala kitai Iban ka deka nguji mantai ka jako sempama tau ka rambai jako ti tau di kunsi ka kitai enggau pangan diri.

“Kelala buah ari langgu, Kelala bansa ari jaku, Kelala basa ari penyiru”…..Bechuan ka jako sempama tu, aku arap ka bala pemacha maioh sama-sama ngulur ka penemu diri enggau manah awak ka tau dikena anembiak kitai Iban dudi hari ila. Terima Kasih.

[A]

“Abi Besi” means the first token of cutting a virgin jungle to establish the right of ownership on the land for the first time (panggul berumpang kampung) and secondly it means the first token of cutting of the under-growth on the first day of the beginning of the farming season (panggul bumai temuda). It also means the mutually agreed boundary between two farms. The offence of “Abi Besi” is also committed when an attempt is made to usurp someone’s land when his ‘panggul’ has been established, or to interfere with the mutually agreed boundary.

“Adat Basu Kaki” literally means cleansing of the feet. When a Ketua Masyarakat or Tuai rumah or any elder is invited by a family to sub-divide a padi farm or distribute family heir-looms including padi grains, sacred properties such as charms, engkenyang it is in accord with customs to provide such a person with genselan in the form of a fowl, a knife for kering samengat and a jar for kurung samengat. It is also customary to provide karung kerubung or sangkar of one panding or alas or money equivalent to RM2 or RM4. In this Adat Iban “Mungkul” is used.

“Anembiak” means a person or group of persons who are subjected to the ‘rule’ of a Tuai Rumah or Ketua Masyarakat and who generally respect the authority of these community leaders.

“Asi Pana” means balls of black rice placed on a parang and eaten by the chief mourner or any person appointed to perform the task. The period of taking “Asi Pana” depends on the duration of “Tungkun Api” (mourning fire) which lasts for 3 or 5 or 7 nights according to the social standing of the deceased.

[B]

“Baiya” means the various personal effects, any articles or materials provided, for the deceased.

“Balu” means widow or widower or widowed.

“Bayar Pengerusak Tubuh” means a compensation paid by a person responsible for causing bodily injury to another, whether the injury is caused by an accident or negligence.

“Bebanchak Babi” literally means spearing a pig. It is a form-of peace-making ceremony. It also performed to honor a very important guest to a festival.

“Bebiau (melaki-bini)” literally means “waving” but in this context it is understood to mean an act of waving of fowl to declare a man and a woman as husband and wife with a prayer or invocation to shower blessing upon them for a life long happiness and a prosperous union. This simple ritual can be done before a Tuai Rumah and few relatives without the pomp, the gaiety and merriment that befit the “Melah Pinang”.

“Bebuting ka Menua” means cleansing of an area. It is a ritual ceremony to cleanse a territorial area to eradicate evil forces, which were thought to have caused failure to crops, or brought epidemic and other forms of calamities to the community.

“Bedara” means performing ritual offering to ward off or appease the spirit.

“Beduruk” means practicing a system of reciprocal labor.

“Bekalih” literally means turning over. It is a ritual ceremony to permit the prohibited degree of marriage taking place between the third and fourth cousins.

“Belega” means temporary divorce within a reasonable period of time for a newly-wed couple on the ground of a bad dream or omen.

“Benda” means articles of value, articles of fines or valuable jars.

“Besapat” literally means having a partition. It is a ritual ceremony to permit the prohibited degree of marriage taking place between the second and third cousins.

“Bilik-family” means a family consisting of the parents, their children and grandparents who live in the family section of a longhouse.

“Burung” means not only omen birds but also animals, reptiles, insects and tree whose noises, behaviour or actions can be regarded as an augury. In an abstract term, it refers to augury or omenology.

[G]

“Geliga” means a special announcement made by the host or his agent during a festival or a gathering to the effect that peace and harmony must be observed during the functions. Certain Tunggu are fixed if there is a breach of what has been laid down. The offender shall also be subject to an appropriate provision of the Adat Than depending on the gravity of the offence committed.

“Genselan” means a kind of ritual propitiation provided by the offender for breach or infringement of a custom or taboo. In other words, it is a ritual offering to appease gods for any disturbances caused and to restore harmonious relation among members of the community.

[I]

“Iban” means Dayak (Sea) as defined in the Interpretation Ordinance, Cap. 1, Vol. I of the Laws of Sarawak, 1958.

“Indu Padi” is a plant called engkenyang normally of the genus of herbs of a species of crinum of the amaryllideoe and is considered sacred by each farming family. It is planted out each year on the first day before dibbling starts. It is supposed to contain the life force of the padi and the farm.

“Iya” – the pronoun “he” and its derivatives are used for any person or animal, whether male or female.

[K]

“Kampar” means an outsider or stranger who lodges temporarily as a member in a family room.

“Kepit Bangkai” means a room bounded by rooms immediately to it on both sides in which death has occurred.

“Karesan” or “Tungkal” these two terms have the same meaning. Firstly, it means a form of Tunggu against any person who is in breach of certain customary law and if during the continuation of the breach someone in a longhouse suddenly falls ill or dies any member of the sick or the deceased may demand Karesan from that person. Secondly, it is an additional Tunggu against that person and if between the impositions of a fine and its payment, someone in the longhouse falls ill or dies, the offender shall be liable to provide Karesan or Tungkal.

“Ketua Masyarakat” means “Iban community chief” such as the Penghulu, Pemanca and Temenggong who holds the appointment with the approval of the Yang di-Pertua Negeri under the terms and conditions of service for the Ketua Masyarakat (Government Circular Ref: 36/CMO/1532/1) as amended from time to time.

[L]

“Lanting” means item or items of valuable property which may be chosen by the father and mother for their security before all the bilik property is divided to its members. It may be an old jar or gong or rubber garden or a piece of land, or any other valuable property of their choice. It is inherited by whoever cares for him or her at the end of life.

“Longhouse” means a permanent building structure of a dwelling house consisting of Iban bilik-families.

[M]

“Malam” or “night-time” means the interval between six o’clock at night and six o’clock in the morning.

“Melah Pinang” literally means splitting a ‘pinang’ or areca nut an act upon which the marriage ceremony derives its name. The areca nut is split into five or seven pieces accompanied by other chewing ingredients such as, five or seven pieces of sireh leaves, gambler or lime placed on a brass tray or any other container. All the friends, relatives and elders of the community gather round the tray discussing over the binding nature of the marriage contract and other relevant adat. This ceremony is celebrated in the bride’s house amidst the pomp and gaiety of merriment.

If both parties agree to the compact, the following morning the bride is taken away to the bridegroom’s house. Like most Iban ceremonies it is not complete without the ritual of waving a fowl over their heads (known as bebiau). The bride is conducted to the bridegroom’s room and made to sit beside him. An elderly man who is considered to carry luck with him is asked to wave a life fowl over their heads, pronouncing a benediction, in front of relatives and other guests. The final rite is an act of declaration that they are husband and wife.

“Pelasi Menua” means providing propitiatory offering to cleanse the territory of evil forces, epidemic and calamities that may befall the community as a result of the commission of certain offences such as incest or any other serious crimes in a particular area.

“Mungkul” means a small jar used in olden days for settling disputes. Sometimes it is known as ‘Mukul’ or ‘Menukul’ according to what is customary to a particular area. However, mungkul has been popularised and widely used. All Tunggu in this Adat Iban are stated in “Mungkul”. One Mungkul shall be equivalent to RM1 (one Malaysian ringgit).

[N]

“Ngambi Tebalu” means performing a ritual ceremony for the release of a widow or widower from the restriction or prohibition of widowhood or widower-hood. During the gathering the deceased’s relatives shall declare in public, the appropriate ritual fees for the purpose in accordance with the social standing of the deceased. The fee is not less than 4 Mungkul but not more than 60 Mungkul.

“Ngayap” means a custom of courtship in a form of night visit by an unmarried man to an unmarried woman in the latter’s room.

“Ngeragai” means to leave the house unroofed.

“Nujah Menua” or “Ngudi Menua” means to spoil the area by committing crime, like incest or gross indecency which will bring-calamity or disaster to the area.

“Nyadap” means extracting a bamboo shoot from its clump, or one or more pieces of banana from the bunch while the palm still stands.

“Nyakap” means to throw a challenge at someone by word or action to arouse ill-feeling.

“Nyelai” means lopping a bunch of banana while the palm still stands.

[P]

“Padi Patah” or “Padi Paut” means sacred padi plants comprising three separate clumps tied together and bundled with red cotton thread below the ears to form a tri-pod shape. From this bundle few ears, 7 or 9, shall be plucked tied together and brought home after the ritual offering has been performed.

“Padi Pun” means a specially selected variety of rice seeds which has been planted for generations by the family. In the padi field it forms its nucleus or centre.

“Pandang Bangkai” means two or more rooms bounded by rooms on both sides of these middle rooms in which deaths have occurred.

“Pati Nyawa” means compensation paid by a person responsible for the death of another to the parents, wife or husband, children or relatives of the deceased, whether the death is caused by negligence or carelessness, or accident or otherwise such as by gunshot, knife, spear, explosives, poisonous substances or any other dangerous weapons.

“Payung Rumah” means the precinct or compound surrounding the Iban longhouse at least 20 fathoms wide measured from the outside post of the main building.

“Pelasi Menua” means a kind of ritual offerings and articles which when provided were supposed to avert the evil forces that would have been brought upon a country through the commission of some offences, such as incest and other major crimes.

“Pemai Anak” means a movable or immovable inherited property or a sum of money payable by the offender to each of his children who is not under his custody.

“Pemalu” means a form of settlement for hurting someone’s feeling or causing embarrassment by speech or action.

“Pemali” means prohibition or taboo.

“Peti” means a specially built structure in the form of a spring trap equipped, first with the main post. Firmly strapped to the top of the main post is a spring post with the bottom end stretched to two short posts planted close to each other on the other side of the animal track by means of a string with a toggle at the end which is attached to a grommet. From this grommet, a trip cord is stretched across the track and tied to the main post. The grommet, the toggle and the trip cord constitute the trigger mechanism.

When an animal is passing through its track and springs at the trip cord, the toggle slips from the grommet, thus releasing the spring post which is armed with a sharp bamboo blade free to strike the game at the vital part with a ferocious force. In order to strike at the vital part of the animal, an implement called “tuntun” is used to set the trip cord at the proper height. Tuntun is a stick on which the height measurements are prescribed and marked for the various types of animals.

“Punas” means childless. A person of single status or a couple, who dies without an issue or without adopting a child. A bilik family may also be regarded as “Punas” if the parties to the marriage who owned that bilik are childless and have not adopted a child before they die.

[S]

“Selabat” means cursing or swearing against someone during the course of a quarrel and if the one cursed suddenly falls ill or dies within 7 days, that person who cursed or swore may be liable for an offence of “selabat”.

“Sungkup” means a miniature hut for the soul of the dead placed over its grave.

[T]

“Tangga Pulai” means a restitution provided by a party who asked for a return of a spouse to normalise their marriage after a separation or divorce.

“Tebalu” means ritual fees or articles of fine for the release of a widow or widower from the various prohibitions or restrictions of widowhood or widowerhood.

“Tebalu Mansau” means mature release from widowhood or widowerhood. It can be declared at the end of the mutually agreed period of widowhood or widowerhood or during the festival of the dead.

“Tebalu Mata” means premature release from widowhood or widowerhood. It can be declared at any time depending on the conduct or behaviour of the widow or widowerhood during the period of widowhood or widowerhood.

“Tegeran ai” or “Garis” means a stretch of water reserved for a certain longhouse.

“Tembawai” means a site where the past longhouse was built.

“Tembawai Dampa” means a site where the past temporary longhouse was built.

“Tembawai Langkau” means a site where the past hut was built.

“Temuda” means past farming land.

“Tinggang Bangkai” means the house where a visitor or lodger (kampar) dies.

“Tua” means tutelary spirit or guardian spirit.

“Tuai Rumah” means “Chief” or “Headman” of the Iban community.

“Tunggu” means a form of restitution. Restitution covers two important ingredients of the term “tunggu”: first, it covers the idea of providing a settlement between individuals; second it covers the idea of appeasement, atonement or restoration of the physical and spiritual wellbeing of the community. There is no element of punishment.

In terms of settlement, the offender shall provide “tunggu” in the form of “mungkul”, and in terms of appeasement, atonement or restoration, the offender shall provide “genselan”, “pelasi menus”, “pati nyawa”, or whatever the case may be.

Example:

To defecate in a person’s farm is a breach against taboo, (see section 100 of the Adat Iban). The offender shall provide restitution or tunggu of 4 Mungkul and a genselan of one chicken and kering samengat.

It means that 4 Mungkul is a form of settlement to pacify the feeling of the farm-owner.

A genselan of a chicken and a kering samengat (soul strengthener) are for the appeasement or atonement of the padi spirit and the farm. They are for the restoration of the state of the souls of both the offender and the farm-owner to their normal selves for the sake of their physical and spiritual wellbeing.

“Tunggu Luya” means a restitution payable to the wife in the case of a couple where their children were all dead.

“Tunggu Tinggal” means a restitution payable to the injured party in a divorce case.

“Tungkus Asi” literally means a pack lunch. It is a token gift in consideration for the transfer of the family land ownership to his relatives. It was the practice in the old days, when an Iban migrating from one place to another the transferee had to pay the “Tungkus Asi” to the transferor as compensation for the original clearing.

[U]

“Ukum” means secular fine, a term used for offences against the rules of social behaviours.

“Ulit” means (1) a period of mourning when restrictions and prohibitions related thereto are observed. (2) Small possession of the dead and articles of tunggu are packed usually into a brass container properly fastened and kept in a safe place and are to be opened by a person specially selected to declare the end of the mourning period at an appointed time.

“Utai Redak” means small articles of tunggu such as cups and plates or small jars.

[Y]

“Yang” or Iyang means tutelary spirit or guardian spirit of the Shaman (manang)

- ICH

Hadiah Terbaik

KASIH SAYANG

Kepada kawan  - Kesetiaan

Kepada musuh  - Kemaafan

Kepada ketua - Khidmat

Kepada yang muda - Contoh terbaik

Kepada yang tua-  Hargai budi mereka dan kesetiaan.

Kepada pasangan - Cinta dan ketaatan

Kepada manusia - Kebebasan

Biau Belaki Bebini

Adat belaki bebini, Nya alai tu munyi pun jako iya ngiring adat:

Deka nyimpong semambu ngandong
Tumboh di perabong rumah raya,
Sengkilong tedong ular naga.
Nya alai pala tak kunda-kunda
Nyua ka jangka tampok adat.
Nya alai nampong kenang burong achang
Bungkok belakang ngeruang dada.
Nampong jako burong apu
Ka dulu meda menoa.
Nampong telah burong idah
Siti dilah tiga lubang nyawa.
Nya alai nampong adat aki kitai
Rekaya Lengidi ka buyan
Takut mati parai betu
Berani berumah
Mangkang tisi antara menoa.
Nampong adat aki kitai Kumbang Marau
Pengirau danau lepong Majang,
Penebang batang alu penguji,
Entak ka tanah dalam tujoh,
Sagu ka langit tinggi sapuloh.
Nya alai nampong adat aki kitai
Ke benama Rekaya Limping
Berumah di tuchong
Menyaing Bukit Banting.

PENGERAMI MELAH PINANG

Bakal Pengantin 

With All The Blessing And Mercy From The Alimighty

MR & MRS DOUGLAS DUAH ANAK PAGAN 

&

MR & MRS STANLEY BAKI ANAK TUTONG

We cordially request the pleasure of your company at the marriage of our son / daughter:

Sylvestine Anak Douglas Duah

& 

Jacklin Anak Stanley Baki

Invite you to share with us this joyous celebration of our wedding days.

AT:

RUMAH PANJAI, MICHEAL CHABO NANGA JELAI BATANG OYA DALAT, SIBU,

ON: TUESDAY, 29TH MAY 2012

TIME: 6:00 PM

THANK YOU!! TERIMA KASIH WAI..

MORE INFORMATION PLS DO INBOX (AMYLIA DUAH) OR TEXT BOTH OF THEM

(Sylvestine Anak Douglas Duah & Jacklin Anak Stanley Baki). THANK YOU!!

— withJacklyn Sebastian and Sebastian Jacklyn.

Rugi enti nuan enda macha!!!

Salam satu Malaysia wai bala menyadi.. Blog tu baru nyadi ka dirasmikan ngena Biau mangkong tiang, baka rumah gak. Enti baru pun mesti gak bisi mangkung tiang.. ehhehe... Enti bisi silap salah jaku aku.. aku nyusun jari sepuluh auk.. Betemu meh kitai Gawai ila. Enti diri urang jelai sigi wajib macha leka biau tok. 

Sa, dua, tiga, empat, lima, enam, tuuuuuuuuujoh!!!!

Aku ke bediri kaya-kaya,

Minching selanjau ijau manok banda,

Ukai laban aku balat galak jegak lain baka,

Aku ga nunda adat lama kitai ari jeman dulu kelia,

Meri kita tabi enggau adat basa,

Meda kita ke betuboh mua pemaioh betunga moa,

Kita ke datai nya ngena timpoh abis semaia,

Nadai alai kita ngintai ka mimpi tindok lina,

Nadai endor kita ngintai ka igau diau di menoa.

Nyangka kita ke bisi sipat mimpi ringat,

Kena pansa mimpi bisa,

Leboh kita ke niki bas nepan entuka, Sapanjai jalai sabelah menoa. Nyangka kita ke bisi laboh pimpin ke bemain di jalai raya,

Nyangka kita ke bisi kena raup ke ngelikup mansa moa.

Enti iya udah dibiau aku enggau selanjau manok banda tu,

Nadai iya apa agi ko Petara,

Gerai nyamai kita ko Raja Selampandai.

Nya alai aku ke bediri tenjan-tenjan,

Megai selanjau ijau manok jelayan,

Ukai laban aku bangat galak jegak jelar-jelar.

Tang aku nunda adat lama,

Kitai ari kelia selama jeman.

Meda kita ke betuboh maioh bekaban,

Kita ke ulih ngambi bekirom pesan,

Bedanji ka ari chukop malam,

Besain ka minit ngena jam.

Nyangka kita ke bisi salah igau nyandau malam,

Bisi igau irau begawan,

Nyangka kita bisi di sipat mimpi ringat,

Kena pansa mimpi rawan.

Nyangka leboh kita ke bejalai sabelah utan,

Nyangka kita bisi salah pimpin ke bemain sabelah jalan,

Nyangka kita bisi laboh raup ke ngelikup kiba kanan.

Enti kita udah di kabau aku enggau selanjau ijau manok jelayan,

Tabar iya laar buai kabukai.

Nya baru degi-degi anak kemali lelaki,

Tumboh ditisi jalai raya.

Nya baru aku miau kita ngena biau sampi puji,

Lak ka tau nyadi saleka-dua.

Amat ga penemu enggi aku tu,

Nadai menuku manah didinga,

Tang enti deka tau ga iya dikena,

Enti enggai tau ga iya dibuai,

Nadai ga iya nyadi apa.

Nya alai lama aku udah meda kita,

Enggau sula leka mata.

Lama ga aku tu udah bayam bala kita,

Enggau pensingan dabong saleka,

Nya alai kasih sayau lidi aku tu,

Nyau malu di ati panggong kawa,

Kasih lupu tudah aku tu,

Nyau malu di lempedu kandang dada,

Laban tudah aku tu nadai penemu manah didinga.

Tang laban aku diasoh nembu ka pengawa,

Nyangkai ka gawai nembu ka kerja.

Lama aku udah meda ngepan kita,

Ke nyeruran chukop gaya,

Meda kasut enggi kita bujang lembut,

Meda tanchut kita tak bela unsut terika.

Aku meda pisin kita bujang rajin,

Baka ke bemain mandang moa,

Meda jam tangan kita bujang ganggam,

Lekat di lengan baka tepan kesulai raja

Aku nampai neck-tie kita bujang besai,

Taja kepai kepai merundai mangka dada.

Meda fountai pen kita bujang rajin,

Lekat di kanchin baju kemija,

Ke bekilat mua pemalat,

Tangkap kijap chermin mata,

Tak lama aku ngenong meda kita,

Ke renjong-renjong dudok nyerungkong,

Ngena bandong imbai pesila.

Ukai enda patong enggi kita,

Kena bandong Sengalang Burong,

Aki Lang Menaul Banda.

Kerigai mudai enggi kita bujang besai,

Kena Imbai Rangkang kirai,

Raja Sempulang Gana.

Keba paah enggi kita bujang bungah,

Bisi kena panah Raja Tuah,

Kedua nama iya Anda Mara.

Ukai enda kita ke dudok berimbai,

Di adang kami kena imbai Raja Salempandai seduai Bhiku Bunsu Petara,

Lalu kening kita kena perening Keling seduai Laja.

Kita ke berimbai dudok nyeringgang,

Kada enda bisi kita di-inang Menjaya Raja Manang.

Enti hari malam aku ninga rita kita,

Enda kala padam api kelita.

Semua kita ke Penghulu temu aku,

Endang kena intu Bunsu Petara.

Bisi ga kita panah ka jadi Tuai Rumah,

Ke digelar anak uda,

Enti maia bumai kita endang temu kami pandai ngator antara.

Bisi ga kita ditu pandai tulong pintar,

Nyadi pengajar nyaga sekula,

Endor ngansah anak kitai belajar,

Nyadi tajam ngiga pengidup ke menyana.

Bisi ga kita ditu dikumbai Pengari Kunsil Negeri,

Dipilih rakyat karong peti undi,

Nyadi pengari matak jari mensia jelata.

Nya alai kita ke berimbai dudok besila,

Kena tengkadah aku baka ka meda buah,

Asai ke sakali ngekah saum leka.

Lama aku udah nentang kita,

Asai ke meda barang sama sagudang saum rega.

Tuboh kita amat enda maioh,

Tang asai ke ka siko siti nama,

Ngaga ka kita gela batang nama.

Deka aku ngelar kita ngagai Barong Bangkong Pangala,

Enggi niang Rekaya Dana menya,

Ke masai ngundan pancha tiang kelakuyang.

Tang enggai nyadi disema ka aku tunga kia,

Laban kitai kemia tu nadai alai agi nguji,

Ka pemerani ngetup besi mata baja.

Laban munsoh nadai agi bebunoh ngaboh menoa,

Laban menoa ulu udah kena tampal Kubu Raja dijaga tentera.

Ai siti pan udah ga kena anti Kubu Malaga,

Ari atas kitai udah kena tudong ayong menira Malaysia.

Nya alai lama meh aku tu udah ngiga,

Deka ngaga gela batang nama enggi kita.

Deka aku ngelar kita ngagai menyaung tuchong Bukit Lingga,

Ba iya ke tinggi legit nya kena belit bukit lulong kerapa.

Tuchong iya wan Tutong seduai Laja,

Orang ke mangkang telata tungku tiga,

Baka ke tau alai Laja mandi bebaya,

Tau alai Kumang mandi nyemerang.

Tang apin ngena ga disema aku kia,

Laban nya agi sema orang kelia jeman menoa.

Nya alai deka aku ngelar kita,

Ngagai selanjau ijau manok banda,

Ke gining-gining dibinching Keling disabong Laja,

Melit bukit ngelingkong menoa,

Enggau digelar aku ngagai jam tangan,

Ka ayam anak Sultan Tuan Raja,

Ke pelu-pelu baka sumbu lampu kelita,

Ke manchar terang mandang menoa.

Tang pengawa tu enda tembu naka nya,

Aku ngaga gela kita muji batang nama.

Laban pengawa kitai kemaiatu lain utai dikadeka,

Enggau lain utai dikereja.

Laban menoa kitai udah merdeka,

Tanah kitai nyau lain perintah,

Menoa kitai udah betukar Raja.

Laban menoa kitai udah di imbai kena pegai Raja Malaya.

Laban kitai udah nemu mangun ka pun getah pera,

Nya alai kitai nyau gaga rindu ria,

Ka getah nyatu ke dulu dipeguna China.

Tunjok anak kitai nyau enda beduli,

Ka latak beujak ka tambak paung lada.

Laban kitai nya nemu bekereja begotong royong,

Ngaga gerempong kerja sama.

Nya alai naka nya aku nyema ka labong lama enggi kita,

Ke sama bela nadai timpang.

Tu baru aku nyebut lepi suli labong belantan enggi kita akan,

Ke lama udah dikayam aku enggau bulang mata kanan,

Iya ke begamal melan-melan,

Baka tandan bulan pernama.

Tu baru aku ngaga gela umba gelar kita,

Digelar aku ngagai gudang mudan,

Enggi Aki Lang Menaul Buban,

Ke kayak-kayak mua penampak,

Dipeda ari awak Nanga Sungai Sarawak,

Diumba jambatan tampong geretak,

Lantak paku pirak lalau temaga.

Nya baru kitai ulih datai ba gudang mudan,

Ke penoh isi gemala tekang gempanang.

Nya meh naka penemu tudah aku,

Ngadu ka gentelu batang nama.

Enti kita enggai tau buai enda nyadi apa,

Enti kita deka, nya meh utai ka menyana disera.

Sa, aku biau tunda,

Dua, aku miau pengeraja,

Tiga, aku miau harta,

Empat, aku miau niat,

Lima, aku miau kita,

Enam, aku miau mudal,

Tujoh, kita digelar aku bintang laboh ka baruh naban ka bulan.

Gayu kita biau aku,

Gerai nyamai kitai sakaban.

- Anak Tuai Gawai 2012