The sixteen message sticks‑as recorded in January (by three Busang making them in Kuching) and checked in February (in the jungle)`‑read
1. BATA' IVA: This sign means that someone is not far ahead (usually the group); in the direction of the point of the stick. The sign is made short because it means "not far." The shavings of the stick do not have any essential meaning and may be varied. By arrangement or for special reasons subsidiary information can be added in this way‑e.g. number of families; whether there is a climb or river‑crossing first!
2. BATA' BAVUH : This sign means that someone is far ahead. The leaves at the end of the stick confirm "far." The shavings need not mean anything. The number of leaves is not normally counted‑but can be used if required.
3. BATA' SURUNG : Means that hunting, no animal was caught. Mostly used to indicate to others that there are no pig or other game, (which can be specified‑e.g. if hunting monkey for bezoar stones) in the area, go elsewhere. It can also indicate absence of sago palm, and this is partly why it is (often, as here) made from the front‑centre of a palm, all the leaves trimmed.
4. BATA' BAVUI: Means that someone has killed wild pig in the jungle ahead, and by inference that there is a good hunting. The hair from the pig's chin is usually inserted and a piece of stick measured and cut to indicate the fort (if any) of a pig. Shades of fatness, size, etc. can be detailed where needed (cf. the importance of this as at (III) above).
5. BATA' PELANOK : Means that a mouse‑deer (pelandok) has been killed by the hunter; tail or ear is inserted to the sign stick. As with barking deer(9) and Sambhur Deer(8), the sign can be varied as required. (As cell food is theoretically shared by the whole group, the information is relevant to everyone in the hunting zone, also affects the target for the day's group bag. These people normally have no salt, and can only keep excess meat as long as smoke‑drying permits).
6. BATA' MANOK : Means that someone has killed a good bird (e.g. especially Rhinoceros Hornbill); small feathers of the species are usually inserted. Special feathers can be used to indicate sex, etc. (Here and elsewhere, an individual hunter may add his own style, of cutting or frilling, to show it is he).
7. BATA' KAVOK : Means some sort of reptile killed, especially the valued (as food) MonitorLizard (kavok), which grows up to 6 feet long here. As with 5‑6, pieces can be put on the stick to show size, etc.
8. BATA' PAYOU : Means that someone killed a good Sambhur Deer (payou); the hair from the tail, etc., may be inserted.
9. BATA' TELAU : Means that someone killed a Barking Deer (tela'u).
10. BATA' PAPET : Means that somebody has died in the village, all the people have had to move away (by custom). This sign is placed on the path near the camp, and prohibits all human approach. A small branch of Y‑shaped wood is tied to a piece of bark (or other) cloth and then secured with rattan near the top end of the sign stick, to ensure it will last one full moon‑the duration of this most important and feared Punan prohibition.
11. BATA' TUVAK : Means that a party has got an enemy head; each cut means one head. (Many variants and individual marks used to be in order; this stick has lately been adapted for other purposes).
12. BATA' SENGORAN : Means that good edible fruit is ripe towards the point of the sign stick. A piece of fibre (akar) is tied round, usually securing the actual species of fruit concerned. (These Punans are tremendous fruit eaters, and I recorded many species with their names, tastes and lore).
13. BATA' OVI : Means there is a visitor, a stranger in camp. A piece of wood in the shape of an hang knife is inserted near the top end of the sign stick, but this can be varied to give a range of particulars of the visitation (which, possibly, may be one unwelcome to some members of the group itself, who are thereby warned). See also 15.
14. BATA' GAIT: Means someone is about to go on a (hunting) trip‑and perhaps would welcome others to join in. A piece of stick in the form of a hook means that the hunter is sure he will bring home some good game, either because of news received or from augury. Before the hunter goes out to hunt, he prays with the sign to the omens"Mara' Gait Mu beyo la' bahui la' laut, la' payau tovei senang." This means: "I am telling you, the sign (gait) that I will get pig, deer, etc., easily."
Here the stick serves as a propitiation as well as a message. Most omen propitiation by these Punans, is not done by setting up a set of sticks with eggs and other offerings, as so often with Kenyah and Kayan settled folk. The normal Punan way is to stop and chip a stick and/or make a small fire of shavings while addressing the omen involved. The propitiation sticks of some settled peoples are, in effect, static versions of the Punan signs, and the present No. 14 links practical and spiritual usage.
15. BATA' TEMUEI: Means that someone in the group has gone for a visit to another group. A wild plant called kelipui is inserted near the top end of the sign stick, and for this purpose only kelipui plant will suffice. Again, message and mysticism merge (as with 14). The stick records the event and simultaneously sanctions its good fortune. Such visits are always occasions of importance with this remote, compact, nomadic band.
16. BATA' LENGANE,~ : Means that several people have gone for 'a long journey and will be away for a while. A piece of fibre is tied to the sign stick, each knot usually representing one true period. (It should be added here that any stick may be carrying a message intended for immediate news or to be read some considerable time later, according to circumstances, and context. Equally, a stick may be placed to achieve some action or reaction; but it may also be there "for information only," in our thinking).
Hi this is very interesting, I saw that the same article from Harrisson speaks about a whistled system. Doyou have more details about that? (I havent found the article)
please answer to julmeljuyer -at for arobase- hotmail.com