Ngayap: Difference between revisions
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The tradition and practice of ''ngayap'' is no longer practiced in modern Iban life. Thus, encounters between single men and women are held during gatherings like festivals, schools, institutions of higher learning, and the workplaces. ''Ngayap'' is, today, only a small part of the Iban cultural heritage. To prevent this culture from being abused by the new generations, this practice is generally limited to the Iban. Only if there is a violation or interference of others in this practice, can the law be held up as cited in Section 132 of ''[[Iban_people#Adat_Iban_or_customary_law|Adat Iban]]'' of 1993.<ref>Benedict Sandin. '''''Iban Adat and Augury.''''' Penerbit Universiti Sains Malaysia for School of Comparative Social Sciences; 1980: 151 pages. - page 69.</ref><ref>[https://www.worldcat.org/oclc/7699352 ''Iban adat and augury''] at '''worldcat.org'''</ref><ref>[https://books.google.com/books?id=lPVvAAAAMAAJ ''Iban Adat and Augury.''] Benedict Sandin. Penerbit Universiti Sains Malaysia for School of Comparative Social Sciences, 1980: 151 pages. at '''books.google.com'''</ref> |
The tradition and practice of ''ngayap'' is no longer practiced in modern Iban life. Thus, encounters between single men and women are held during gatherings like festivals, schools, institutions of higher learning, and the workplaces. ''Ngayap'' is, today, only a small part of the Iban cultural heritage. To prevent this culture from being abused by the new generations, this practice is generally limited to the Iban. Only if there is a violation or interference of others in this practice, can the law be held up as cited in Section 132 of ''[[Iban_people#Adat_Iban_or_customary_law|Adat Iban]]'' of 1993.<ref>Benedict Sandin. '''''Iban Adat and Augury.''''' Penerbit Universiti Sains Malaysia for School of Comparative Social Sciences; 1980: 151 pages. - page 69.</ref><ref>[https://www.worldcat.org/oclc/7699352 ''Iban adat and augury''] at '''worldcat.org'''</ref><ref>[https://books.google.com/books?id=lPVvAAAAMAAJ ''Iban Adat and Augury.''] Benedict Sandin. Penerbit Universiti Sains Malaysia for School of Comparative Social Sciences, 1980: 151 pages. at '''books.google.com'''</ref> |
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== See also == |
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* ''[[The Sleeping Dictionary]]'' (2003 movie) - based on this custom. |
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== References == |
== References == |
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Revision as of 17:02, 30 October 2023
 | This article's tone or style may not reflect the encyclopedic tone used on Wikipedia. (January 2022) |
Ngayap (English: "wing") was a courting practice traditionally practiced in the Iban community of Borneo. This courting practice is done at night by the male members of the group in order to court the female virgins of the community. [1][2][3][4]
Ngayap was innitiated to allow the single men and women to meet and express their feelings to their partners. Although the practice of ngayap was allowed in the past, it is currently highly discouraged and should only be done in accordance to the Iban customs and way of life to avoid slanderous allegations on Iban culture.
By custom, the men can meet the women no more than three nights in a row. If visits continue, the parents of the woman have the right to interview the man and ask him of his seriousness in courting her. A serious candidate would inform the woman’s parents of his intentions on marrying her, non-serious candidate’s visits would be immediately stopped. When a male candidate continues his nocturnal visits without making a decision, the woman’s parental figures has a right to detain the man, arrange a marriage to the woman, and then refer the matter to the Tuai Rumah (Sarawak longhouse chief) and the longhouse residents concerned.
The tradition and practice of ngayap is no longer practiced in modern Iban life. Thus, encounters between single men and women are held during gatherings like festivals, schools, institutions of higher learning, and the workplaces. Ngayap is, today, only a small part of the Iban cultural heritage. To prevent this culture from being abused by the new generations, this practice is generally limited to the Iban. Only if there is a violation or interference of others in this practice, can the law be held up as cited in Section 132 of Adat Iban of 1993.[5][6][7]
See also
- The Sleeping Dictionary (2003 movie) - based on this custom.
References
- ^ Where Hornbills Fly: A Journey with the Headhunters of Borneo. Erik Jensen. I.B. Tauris, 30 Jul 2013: 304 pp. - pages 89, 90, 94, 196, 291; at books.google.com
- ^ Iban Studies: Their Contributions to Social Theory and the Ethnography of Other Borneo Societies. G.N. Appell. Reprinted From: The Encyclopaedia of Iban Studies, Volume III, Joanne and Vinson H. Sutlive, General Editors. Kuching: Tun Jugah Foundation in cooperation with the Borneo Research Council, Inc. Pp. 741-85, 2001. at gnappell.org
- ^ Adat ngayap and nguai. Ibanology - The most trusted blog for Iban Studies. at ibanology.wordpress.com
- ^ Wooden Weapons: Constrained Violence and the Evolution of Adat in a Nineteenth Century Iban Society. Sather, Clifford. Dec. 1994. ASSESS Vol. 1: 5–23.
- ^ Benedict Sandin. Iban Adat and Augury. Penerbit Universiti Sains Malaysia for School of Comparative Social Sciences; 1980: 151 pages. - page 69.
- ^ Iban adat and augury at worldcat.org
- ^ Iban Adat and Augury. Benedict Sandin. Penerbit Universiti Sains Malaysia for School of Comparative Social Sciences, 1980: 151 pages. at books.google.com