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Voyage sur l’Ile de Bornéo, à la rencontre d’une des plus anciennes tribus vivant entre modernité et tradition les Dahyaks.
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00:00Au cœur de l'île de Borneo, la jungle s'étend à perte de vue.
00:16Cette île d'Asie du Sud-Est, coupée en deux par l'Équateur, est l'une des plus vastes au monde.
00:24Mais dans cet enfer vert, les conditions de vie sont rudes.
00:31Au fil du temps, les peuples autochtones de l'île ont su apprivoiser ce milieu inhospitalier.
00:40Aujourd'hui, la tribu des Dayaks continue d'y vivre, à la marge de nos sociétés.
01:00C'est dans la partie malaise de Borneo, au fin fond de l'état de Sarawak, que nous allons à la rencontre des Dayaks.
01:19Perdue dans la forêt vierge, un village entier semble construit comme une seule maison.
01:35Seuls les poteaux électriques et les antennes paraboliques rappellent l'époque où nous nous trouvons.
01:40Si quelques commodités modernes ont trouvé leur chemin jusqu'ici,
01:45les habitants de ce village isolé ont réussi à préserver leur culture ancestrale.
01:52De nos jours, les indigènes représentent encore plus de la moitié de la population bornéenne.
01:57L'appellation de Dayak est un terme générique qui désigne l'ensemble des peuples autochtones de Borneo.
02:03Il regroupe de nombreuses ethnies.
02:17Nous sommes ici chez l'une des principales tribus Dayak, les Ibanes.
02:22Une peuplade redoutée à travers les âges pour son art de la guerre,
02:26que ce soit contre les autres tribus de Borneo ou face aux Britanniques qui colonisèrent l'île au 19ème siècle.
02:31Les guerriers Ibanes se sont illustrés dans leurs faits d'armes.
02:36Ils y ont gagné une réputation sulfureuse de coupeurs de tête,
02:39comme nous l'explique le Thuai Rumah, sorte de chef du village.
02:43En 1887, il y avait beaucoup d'affaires de tueries perpétrées par des groupes de personnes.
03:04Personne ne pouvait les en empêcher.
03:12S'ils voulaient tuer quelqu'un, ils le faisaient.
03:14Ce crâne est celui du leader d'un de ces groupes.
03:22Même après 200 ans, ce crâne est toujours hanté par son esprit et il émet parfois des sons.
03:29Naturalised dans les lois que j'ai rarement la brouille,
03:38J'avais raison pour lesippes, je l'ai dit M
03:51We had a tree that was not a killer.
03:57We had a tree that was a tree that was not a killer.
04:03We had a tree that was a tree and we were able to go and get it.
04:09In 1820-1816, people were able to carry on the tree.
04:20Fortunately, it has been a long time now that the Dayaks do not cut the heads of their enemies.
04:26The sad arrival of the British on the island has made a term to this custom.
04:39If the Dayaks have been able to preserve their particularities to this day,
04:42it is certainly due to this strong attachment to the oral tradition.
04:46The wealth of this immaterial heritage is such that at the beginning of the 20th century,
04:51the anthropologist neo-zélandais John Derek Freeman
04:54said that the oral literature of the Iban was probably superior in volume to the Greek anciens.
05:00Another heritage of the past, the Dayaks still live in a traditional habitat, the Ruma Panjai, commonly called Long House.
05:07This long house is a building in several dozen meters long.
05:11Here, the Dayaks live in a traditional habitat, the Ruma Panjai, commonly called Long House.
05:20This long house is a building of several dozen meters long.
05:24Here, about 50 people, so many families, live together under this same roof,
05:30constituted of a big main gallery called Ruaï,
05:34which relie several small private buildings, the Bileaks.
05:39The Long House are often built on the edge of the river,
05:43mounted on pilotis to prevent the flies, frequent during the moussons periods,
05:48characteristic of the climate of the region.
05:50theậmous N 這個berg, 701, 3 address,
05:57which野 в Prem harrowand vorsía,
06:00the region in the city where the overarchingpawn and bultSuburtaan is built on.
06:03It's usually made it different.
06:12It was also made in a particular query of splnet men who had the knowledge.
06:16The morning, a group of Dayak
06:43is a part of the fishing.
06:45Munis of tails and paniers,
06:47they climb the current to reach a mountain of the river.
06:51Because while modernity brings a certain comfort,
06:55it is always the jungle environment
06:57that brings the essential means of subsistence to the tribe.
07:01The Malay government finance progressively
07:03a network of roads and electricity
07:05which improve the daily daily population the most isolated.
07:09But going to town takes a lot of time
07:11and takes a lot of attention to the community.
07:14If some inhabitants of the village
07:16get a week to work
07:17and bring a little money to the village,
07:19it is therefore with the resources available
07:22around the tribe subsistence.
07:25Here, the most activity is done in groups.
07:49Men and women, young and old,
07:51all participate in common
07:53to the daily tasks.
07:55From generation to generation,
07:57the Dayak have learned
07:59to control the environment that surrounds them.
08:01They know the jungle on the edge of their fingers
08:04and know them to take precious resources,
08:06a knowledge that will allow them to survive
08:09in autonomy in this hostile environment.
08:11During this time,
08:33in the village,
08:35the rice sèche au soleil.
08:37On the other side,
08:39the rice sèche au soleil.
08:41This large terrace in bamboo
08:42which bordes the Long House.
08:53Despite the products
08:54from hunting and hunting,
08:56the tribe is mainly nourishing
08:58agriculture.
09:00Like in many Asian countries,
09:02the rice is the basis
09:04of the dayak food.
09:11The rice that we plant
09:12is not to sell,
09:13it is for us only.
09:23After the harvest,
09:24we put it to dry for 4 days,
09:26then we pass it to a machine
09:28to obtain the grains of rice
09:29that we can eat.
09:38The dayak consume a rice
09:40of mountain rice,
09:41cultivated by essartage,
09:42a method that consists
09:43of a tree of forest
09:45to sow the plants.
09:47After the harvest,
09:49we leave the land at rest
09:51to allow it to regenerate.
09:53So,
09:55we get another farm
09:56for the next harvest.
10:02Here,
10:03the climate is humid
10:04and the land is rich.
10:05These conditions
10:07allow a whole variety
10:08of denrées
10:09to push without big difficulties.
10:12The dayak produce
10:13what to come to their needs.
10:14They even come to sell
10:16the excess of their harvest
10:18at the most close market
10:19to get a bit of money.
10:21At the heart of the jungle,
10:34nature is generous
10:36and the many species
10:37of plants
10:38that are prospering
10:39in this luxury environment
10:40ensure a variety
10:42throughout the year.
10:44In this season,
10:45the water of the river
10:46is low,
10:47and the fish is more rare.
10:49To find out
10:50the whole tribe
10:51is a work of long haleine.
10:52It is a work of long haleine.
10:53In this season,
10:54the water of the river
10:55is low,
10:56and the fish is more rare.
10:57In this season,
10:58the water of the river
10:59is low,
11:00and the fish is more rare.
11:01To find out
11:02the whole tribe
11:03is a work of long haleine.
11:04It is a work of long haleine.
11:05It is sometimes
11:06walking for hours
11:07on the cailloute
11:08of the river
11:09to bring enough fish
11:10for the community.
11:11The dayak
11:31privilege the fish
11:32for its efficiency.
11:34Thanks to a perfect knowledge
11:36of the terrain
11:37and a precise gestures
11:38fruit of a long experience,
11:40the fish is soon fructose.
12:11The island of Borneo
12:12is located
12:13in an equatorial area
12:14that has strong rain
12:15during the period
12:16of moussons
12:17between October
12:18and March.
12:19These winds
12:20feeders
12:21a dense river
12:22that coulent
12:23high mountain peaks
12:24from the island
12:25to the coast.
12:26A lake
12:27for indigenous populations
12:29for which
12:30these waters
12:31constitute
12:32a precious resource.
12:33The island
12:34is to find
12:45what to eat
12:46daily,
12:47vegetables
12:48and fish.
12:49We are also going
12:50in the forest
12:51to hunt animals
12:52especially
12:53wild cows
12:54and sell them
12:55to the market
12:56that makes
12:57a bit of money.
12:58They live in osmose
13:00with nature,
13:01the dayaks are aware
13:02of the advantages
13:03that could bring
13:04modern techniques
13:05but they still continue
13:07to collect the resources
13:08available
13:09according to the traditional methods.
13:11We do not use
13:12as well as
13:13as well as
13:14the dayaks
13:15are aware
13:16of the advantages
13:17that could bring
13:18modern techniques
13:19but they still continue
13:20to collect
13:21the resources
13:22available
13:23according to the traditional methods.
13:31We do not use
13:32an arm of fire.
13:34The hunting
13:35and hunting
13:36only serve
13:37as usual
13:38as well as
13:39the hunting
13:40and hunting
13:41is
13:42very important.
13:43The hunting
13:44and hunting
13:45is
13:46very important.
13:47It happens
13:48sometimes
13:49that the hunting
13:50is more
13:51necessary
13:52but in this case
13:53they share
13:54what there is
13:55in addition
13:56with their families.
14:04The hunting
14:05is an ancestral tradition.
14:07these techniques
14:08are transmitted
14:09from generation
14:10to generation.
14:13We are not able
14:14to get out of here
14:15and we are not able
14:16to get out of here.
14:26A long time
14:27inexplorée,
14:28the Sarawak jungle
14:30which covers 80%
14:31of the State surface
14:33is one of the
14:34primaries
14:35of the world.
14:36Old
14:37of 140 million
14:38years old
14:39she has a treasure
14:40of biodiversity.
14:41The biologists
14:43discover
14:44every year
14:45hundreds
14:46of new
14:47animals
14:48and vegetables.
14:55Unfortunately,
14:56the forest
14:58of Borneo
14:59is the object
15:00of all
15:02to take
15:03the precious
15:04wood
15:05and
15:06the
15:07jungle
15:08is
15:09threatened
15:10to take
15:11the
15:12precious
15:13wood
15:14and
15:15the
15:16jungle
15:17is
15:18threatened
15:19to take
15:20the
15:21jungle
15:22to take
15:23the
15:24jungle
15:25and
15:27the
15:28animals
15:29are
15:30also
15:31victims
15:32of
15:33slavery.
15:34But
15:35these
15:36activities
15:37menace
15:38also
15:39the
15:40life
15:41of
15:42indigenous
15:43populations
15:44of
15:46the
15:47animals
15:48are
15:49aware of
15:50of
15:51the
15:52nature
15:53of
15:54the
15:55dayak
15:56have a deep respect for the plants and animals that surround them.
15:58When we are going to hunt, we take javelots and chickens.
16:13When we are going to hunt, we take javelots and chickens.
16:15In aboyant, the chickens warn the hunters that there is an animal near.
16:19And if the chickens arrive to catch them, the hunters have no longer to bite the proie.
16:24When the hunters go to the forest to hunt, they can leave for hours.
16:30They do everything on the ground, because we have no cars or other vehicles to drive.
16:44Living in autarcie in the forest for generations, the Dayak have always found in their environment all the materials necessary to their survival.
16:52Since then, they have not changed their habits.
17:08The culture of Dayak is forged at the contact of the jungle by the need to exploit the resources available for the daily needs.
17:16However, the NGOs of Nature protection claim that 97% of the forest of Borneo will be threatened by 2022.
17:25There is an emergency to act.
17:27To try to preserve this precious ecosystem, the Sultanate of Brunei, the Malaysia and the Indonesia have signed in 2007 the Declaration of the Heart of Borneo.
17:37The three states engaged in a common conservation project by creating protected airs,
17:44while taking a sustainable management of forest resources for the exploited areas.
17:49A first effort to try to preserve this unique nature of the world,
17:54whose destruction would cause the extinction of hundreds of living species,
17:58but also the disappearance of one of the oldest cultures in the history of humanity.
18:02In fact, the origins of the indigenous peoples of Borneo are lost in the night of the times.
18:20The archaic vestiges archaic vestiges datant de la préhistoire attestent que les premiers habitants de l'île se sont installés il y a de cela 40 000 ans.
18:29Ils vivaient alors dans des grottes semblables à celle-ci.
18:32Ce sont les lointains ancêtres des Dayak.
18:35Réputés pour la splendeur de son monde souterrain, Borneo est une destination prisée des spéléologues.
18:42Ces cavernes, à la beauté froide et minérale, offrent un contraste saisissant avec le paysage luxuriant de la surface.
18:51...
19:07...
19:11...
19:19To return to the village, the afternoon comes to its end.
19:33After a day of labor, under the heat of the equator, it is time to take advantage of a moment of
19:53a well-dressed time. So, when everyone has finished their daily tasks, the tribe finds itself
20:00on the edge of the water.
20:15The river is a real life place for the community. We come all together to get wet, wash, wash
20:22or wash. Children and adults take advantage of this parenthesis to relax and enjoy
20:29the flow.
20:30At the dayak, the notion of family has a very different meaning from our Western societies. The
20:41relationship between parents is not determined by the sex of one or the other of the parents.
20:47The dayak, the notion of family has a very different meaning from our Western societies.
20:54The relationship between parents is not determined by the sex of the one or the other of the parents.
20:59It is the individual himself who chooses his affiliation to the father or the mother.
21:04We can even change the family during his life, for example at the moment of the marriage
21:09where men and women can choose to join the line of the husband and live in the bilay of his
21:14new fratry.
21:15Cette notion mouvante de la famille incarne pleinement le modèle social particulier des dayak,
21:22où l'individu est libre de naviguer à son gré au sein d'une communauté à la fois soudée
21:27et mouvante. Car plus que le foyer, c'est bien l'appartenance à la tribu qui définit
21:33l'identité de chacun.
22:03Tu reis, tu reis, t'es r露, t'es rigu.
22:06Tu reis, tu quoi ?
22:09Tu reis, tu reis.
22:12Tu reis, tu reis.
22:14Je t'ai mangé une parete.
22:19Tu reis, tu reis.
22:22Tu reis, tu reis, tu reis.
22:25Tu reis.
22:28Tu reis.
22:30Tu reis, tu reis.
22:32Once well refreshed, everyone joined the Long House before the fall of the night.
22:41In the equatorial mountains, the snow race does not vary throughout the year and the days are
23:02well shorter than under the latitude. Between dogs and dogs, the noise of the jungle
23:08changes. It's a whole nightlife life that wakes up around, while the day
23:14slowly descends on the peaceful village.
23:38The evening, everyone finds their own private house. We are isolated in family to spend a
23:48moment of intimacy, especially the time of cooking. Then everyone gets together in the
23:55community room for dinner. Each family brings a part of the meal prepared in their
24:00village, which will be shared with the rest of the tribe. The food is mostly composed of
24:07rice, accompanied by meat or fish, with some fruits according to the harvest. We eat directly
24:14with the doigts, seated on the floor, in tailleur.
24:31The electricity, which only works for a few hours in the day, is a non-negotiable comfort.
24:49It allows you to stay bright for a long time to enjoy the evening together.
24:54Malgré tout, on ne tarde pas trop à rentrer dans son bilek pour se coucher. La vie des
25:00dayaks reste en phase avec la nature, rythmée par le cycle du soleil.
25:05On ihre 26, on her place avec levelop звонava t Patrick
25:09et landed, il s'agit de faire chaud pour se ser Joyce et
25:16A morning with a good día, on 11 heures où il y avait britannine le
25:20Angels pleurs, sur la cabeza après les jeunes �ains, même que sur la queue ais
25:24à la maison cuir. Thousands m'am vu dans la tête, on a有點
25:25upward August 26 étage de chute, les ruimtes dans la même chose
25:28Et qui flirt surtout dans la chute d'un whats gars
25:32, on a chiclet tous lorsque l'homme dans la chute.
25:33and it's very clear, and we're going to be living this summer,
25:38so it's time to have a good life.
25:41Ladies and gentlemen, our lifestyle is simple,
25:45so we're going to have to eat it,
25:50our kids, school, you know,
25:54we're going to have to work,
25:56so that they can be able to eat this summer.
26:03The morning morning, while the first rayon of the sun
26:17rain the jungle of a matinee, the village wakes up slowly.
26:33Today, an unusual agitation goes through the Long House.
26:41This evening, the tribe receives the guests, and according to the usual,
26:46the guests will be honored by a traditional ceremony, the Gawa.
26:56All the world is at work to organize the party of the evening.
27:00The members of the tribe share their tasks to lead the preparations well.
27:07Réputed for their hospitality, the Dayaks try to welcome the foreigners
27:11according to the rules by a secular tradition.
27:15The Gawai organization will need the participation of all throughout the day.
27:30Fieres of their traditions, the Dayaks efforts to respect the us and customs of the past
27:45in all the areas of social, cultural and artistic life.
27:48There is also an important heritage of the tribal culture, the tattooing.
27:58Known in the whole world, the traditional tattooing of the people of Borneo
28:02is not only a decorative art.
28:05Heritage from the glorious past, the warrior of the tribe,
28:07it is a real rite of passage that shows the status and the value of the one who wears it.
28:13The traditional motif, often inspired by nature, have each a very specific meaning.
28:41Realised to commemorate the past events, it marks the different stages of the life of the owner.
28:49The body becomes a memory place, a sort of open book
28:53that tells the story of the tattooing to those who know the history of the tattooing.
28:57What's the name?
28:58What's the name?
28:59In terms of drawing, the tattooer uses a simple glue tremped in the thread.
29:04The traditional tattooing of Dayak is to hit the needle through a wooden bag
29:13to bite the skin and thus make it penetrate the thread deep into the derm.
29:18A painful procedure, gage of the virility of the tattooing,
29:22which proves his resistance to the suffering.
29:25The original expression, gage of the tattooing.
29:27What do you do?
29:28What do you do?
29:29What do you do?
29:30How do you do?
29:31What do you do?
29:33Itulah
29:37Itulah
29:39Itulah
29:41Lampu
29:43Lampu
29:45Lampu
29:47Lampu
29:49Hahaha
29:51J'apporte la ré своим
29:53Lampu
29:55tempo
30:06En ce qui ne rentre qu'a pas été piscine
30:08Le achei
30:10Lampu
30:11Il s'est vaut
30:12Il s'est prided
30:13Pour l' ratio
30:15De la cérémonie du soir
30:17Quelques hommes se rendent
30:18À bord du village
30:19The hundreds of species of wild plants that flow naturally into the jungle
30:31constitute an infinite reserve of food to those who know them.
30:49The birds are so good.
30:53This is the same.
30:59The birds are so good.
31:03The birds are so good.
31:10The birds are so good.
31:13Here, we collect the leaves of a wild palm called Pentu,
31:30which we cook for the great occasions.
31:33A plant in appearance anodine, which still shows unsoundly flavors.
31:43During this time, a veteran of the tribe falls in the depths of the jungle.
31:56The old man is hunting.
31:59His goal is to bring the meat for the dinner of the evening.
32:03He goes for a long period in the forest, to search for gibier.
32:09At Borneo, the Dayaks are rumored to be excellent pisteers.
32:13Well, today, the old man will return to Bedouille.
32:18It is not a dopant.
32:20I'm not a wen.
32:22Now, we're going to do another study.
32:24Not a woman who is a father.
32:27He is family or a man.
32:31This is a man who is an owner.
32:33The next step is a barnbilly.
32:36The next step is a bridge.
32:39He's going through the wall.
32:40He's going through the wall.
32:42We're going to turn to people who are at the origin of the country.
32:45The bamboo wood is one of the main materials used by the Dayak.
33:05Son bois, à la fois souple et résistant, ainsi que sa forme cylindrique, lui prêtent
33:26mille usages, parfois les plus étonnants.
33:30Par exemple, avec le tronc de ce bambou, on détaille à la machette de long tubes de
33:35bois qui serviront d'ustensile de cuisine pour réaliser un plat traditionnel.
34:05Après avoir tiré de la jungle toutes les ressources nécessaires, les hommes retrouvaient
34:10au village.
34:11C'est un village qui revient.
34:15Après avoir tiré de la jungle toutes les ressources nécessaires, les hommes retournent au village.
34:36Look at this.
34:48During the afternoon, members of the tribe
34:51meet up on the Tenju, the terrace of the Long House,
34:54both a game of games for children
34:57and a work place for adults.
35:06Chez les Dayaks,
35:15le rôle des membres de la tribu n'est pas clairement divisé selon les sexes.
35:19Chose assez rare comparée à la plupart des sociétés traditionnelles
35:22qui persistent à travers le monde,
35:24ici, hommes et femmes ont un statut strictement égal au sein de la tribu.
35:28Si certaines tâches plus physiques que d'autres sont principalement réalisées par les hommes,
35:33il n'existe aucune règle qui interdit aux femmes de s'en occuper également.
35:38De même, la cuisine n'est pas une affaire strictement féminine.
35:42Tous travaillent ensemble pour le bien commun de la tribu.
36:03On D�, elle est revenue en plus,
36:04elle estvenue en plus,
36:05les énormes started avec,
36:06le qualified Christianesse.
36:08Il y a 팔� récemment
36:28La force est en plus.
36:31While some prepare the food, we begin to cut the wood to make the fire.
37:01Now we are going to cut the wood to make the fire.
37:17This evening, the guests will enjoy a special cooking poulet in the tradition, the panso.
37:46When the hunters don't have any food, they don't hesitate to sacrifice some baits from the poulet.
37:52The tubes of bamboo cut in the forest are full of meat.
38:08The aromas locaux are added to the preparation to season the whole.
38:12Froissé délicatement par les mains expertes des femmes de la tribu,
38:16cette plante sauvage révèle des saveurs inconnues à nos palais occidentaux.
38:21Après cette longue préparation, il n'y a plus qu'à passer à la cuisson.
38:30L'ustensile de bamboo, appelé ruas, est placé directement dans le feu.
38:39Il est important de choisir à cet effet un arbre encore vert, dont les fibres encore gorgées d'eau vont empêcher le bois de brûler.
38:49Ainsi, la volaille va cuire lentement et se parfumer du goût du bambou.
39:04Cette recette est réservée pour les grandes occasions.
39:07Au jour le jour, on utilise des ustensiles en métal pour faire la cuisine.
39:11Les parures de viande restantes sont simplement grillées au lit.
39:39Les parures de viande restantes sont simplement grillées au feu de bois.
39:46C'est parti !
39:47C'est parti !
39:49C'est parti !
39:51C'est parti !
39:54C'est parti !
39:56Pour notre poisson, peut-être qu'il faut le faire.
40:00C'est parti pour les envoquer des vues d'une vues de qualité.
40:03Cette recette est bien.
40:06La recette est pas le ?!
40:08Bien !
40:10While the night falls on the village, everything is finally ready for the ceremony.
40:27Before the launch of the festival, we are in the Ruay to talk.
40:32We are in the Ruay to talk about the festival.
40:44We are in the Ruay to talk about the festival.
40:51The festival is in the Ruay to talk about the festival.
40:56We are in the Ruay to talk about the festival.
41:05It was in the 1887.
41:11For the festival, we are not here for the festival.
41:19because there were many people who were killed and killed.
41:25Then there were many people who were killed.
41:29They were killed and killed.
41:32So we had 200 years left to kill them.
41:37We wanted to kill them to kill them.
41:41We wanted to kill them.
41:45We wanted to kill them.
41:50The folklore of Dayak depends on a set of practices
41:54related to the animistic beliefs of the anciens.
41:57They have endured after colonization,
41:59even though most of Dayak were converted to Christianity
42:03under the influence of the English colonists.
42:06A religion that differentiates them from the male population
42:09from urban and coastal areas to the majority of Muslims.
42:15The food is at the heart of the ritual practices.
42:20In the past, most of the ceremonies
42:22had for function to invoke the fertility of the soil
42:25and the abundance of crops.
42:28In this tribe, it is the Tuai Ruma, the head of the village,
42:33who manages the ceremony.
42:35He takes the role of Tuai Burong,
42:38a sort of priest,
42:39closer to the Roman Roman than the Catholic priest.
42:42His role is to interpret the teachings
42:44of the sacred priests
42:45who, according to the crevents of Dayak,
42:47are incarnated on earth by seven sacred animals.
42:51To launch the festivities,
42:55we offer to the guests
42:57a fermented riz alcohol called Tuak.
42:59The ceremony consists of a series of gestures
43:03aimed at drinking food.
43:05The chief initiates the rites,
43:07who are repeated by the guest of honor.
43:09All members of the tribe
43:10are then invited to imitate them.
43:12The partage is at the heart of Dayak.
43:22The guests are welcomed by the tribe
43:25as an un of their,
43:27as an un of their,
43:28and in this regard,
43:29they actively participate in the liturgy.
43:30The partage is at the heart of Dayak.
43:35The guests are welcomed by the tribe
43:38as an un of their,
43:39and in this regard,
43:40they actively participate in the liturgy.
43:42Pour clore la cérémonie,
43:58le chef bénit la nourriture
44:00avec l'esprit d'un poulet vivant
44:02qui, selon les croyances Dayak,
44:04porte en lui le message des dieux.
44:06cleans des heils
44:12à l'esprit d'un poulet
44:15dans le feu
44:16dans le feu
44:18et puis dans ses visites
44:19dans le feu
44:21au revoir
44:23en plus en plus
44:25en plus
44:29nous n'avons pas
44:29After the dinner, place to the party.
44:53The traditional music of Ayak is called Tabo.
44:57A dominant percussionist, she plays a ensemble of cymbals close to the gong,
45:02small cymbals called Ketebung, and a sort of metallic xylophone, Lengkerumung.
45:16The first goal of the music is to accompany the traditional dance.
45:20Appelée Kajat, she puts its signification in an iban expression, which means
45:25sauté sur place.
45:27As her name indicates, she consists of a succession of small sauts,
45:31accompanied by the hands and rotation of the body.
45:35For the occasion, this dancer has dyed her hat.
45:50The complexity of the tissage shows all the talent of the artists of Ayak.
45:54The metal pieces, which are their hanches,
45:57come from a traditional traditional, very old,
46:00made of hand-in-hand, generation after generation.
46:03The men also practice the Kajat.
46:20The male dancers have a more aggressive style,
46:23which reflects the attitude of the combatant on the journey of war.
46:27The chorégraphies include even the use of white weapons
46:31to mime the gesture of guerriers.
46:33A art that, today,
46:35does not serve to intimidate the opponent,
46:37but to enlighten his semblable.
46:39This faculty, to honor the traditions of the past,
46:48for not to keep an expression of cultural expression,
46:50is reveling the way of being of Ayak.
46:54This people, once again redoubted,
46:56is now reputed for its pacifism and hospitality.
47:00And even converted to christianism,
47:02they always practice the rites of their ancestors.
47:04At the end of our modern societies,
47:06which menace every day the Borneo's jungle of disappear,
47:09the tribe is faithful to its identity
47:12and continues to live in autarcie.
47:14Only in the world, but well together,
47:17under the roof of the Longa House,
47:19this reverent bâtisse
47:20which has traversed the ages
47:21and incarnate at perfection
47:22the attachment of Ayak to life in community.
47:34of the soured women
47:36of the southern pays
47:38and the Holocaust,
47:39the formerbie.
47:40of theorden by the Holy Spirit.
47:41This is a kind of service,
47:42and a whole family in common,
47:43and a whole family and a whole family.
47:44The one that is really important
47:45of the people came from the nation
47:47and the cultural heritage
47:50is really important for us,
47:51so it's really important,
47:52and that's really important.
47:53I don't know,
47:54at this time the Church of the Norse,
47:56the лучше of the Old Testament has survived.
47:58I think it's really important.
47:59So it's really important,
48:00but it is really important.
48:01I think it is really important.
48:03Thank you so much for watching.
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