Kaul is essentially a presentation of offerings in the form of food and other items put in “serahang”, a woven receptacle on stilt, and placed at a certain spot on a beach. The ceremony is held in the belief that it can appease the spirits of the sea, rivers and forests. In turn, the appeased spirits are expected to provide the people with security, prosperity and well-being in the months ahead until the next ceremony.
Kaul is believed to have been practised for more than 300 years. It was a practice of the Melanaus before the advent of Islam and Christianity. It signifies the identity and culture of the Melanaus. Nowadays, it is not only celebrated by those who hold on to traditional beliefs, but also by Muslim and Christian Melanaus.
The Kaul ceremony is believed to have been first practised when measles and diarrhoea epidemics hit several villages and many people, regardless of age, died. The epidemic caused panic among the Melanaus. All efforts to stop the disease from claiming more lives failed until one day a man from a “berimopo” village was given a sign in a dream.
In his dream, this man was told that to prevent the spread of the disease, “ipok” (the spirit which caused the disease) needed to be appeased and fed. As appeasement, the first Kaul ceremony was held, after which the disease stopped spreading. Kaul has been held since then.
The ceremony to appease the spirits of the sea is, in fact, not only held by the Melanaus. The same ceremony, called by different names, had been conducted by many of the world’s farming and fishing communities along the coastal regions, particularly in the Malay Archipelago.
The worship of the spirits of the sea had been practised by the Malays in Singapore, Kelantan, Johor, Negeri Sembilan, Selangor, Pahang, Terengganu, and Patani, Thailand.
According to an informant in Mukah, Kaul is celebrated to protect and save the world from the threat of diseases and epidemics. It is also a time for people to pray to the spirits for a good livelihood for the whole year, regardless of whether it is to make a living from the land, river, sea or jungle.
The role of Kaul is no less important as a ceremony to repel bad spirits, accidents, disasters and other elements which damage the earth and people. Livelihood, disasters and misfortunes are believed to come from the sea, rivers and jungles.
This concurs with Morris’ (1967) opinion that traditionally, the New Year begins with the March moon when the Kaul, the annual ceremony for cleansing the village, is performed. Kaul is also a way for people to ask for a good livelihood, harmony and prosperity for the future. Kaul was looked upon as a religious ceremony to appease the spirits of the sea, land, forest and farm, making it the most important festival of the Melanau year.
It is a ritual of purification and thanksgiving as well as one of propitiation for good fortune. Hence, Kaul in the past was an appeasing ritual directed at the spirits of the sea, the land, the forest and the farm to ward off evil, misfortunes and sickness and to obtain the protection of the good spirits of health, harmony and prosperity.
As a majority of the Melanaus live along the coastline and swampy areas, and many are farmers, having good weather is important for them to make a livelihood. The Kaul ceremony gives confidence to the community that they will receive protection and they need not feel afraid to do something, particularly economic activities.
Psychologically, the confidence comes from the belief that the spirits would protect them from diseases, disasters and the like. With this confidence, they feel brave to go out to sea, venture into the jungle to obtain jungle produce, and so on.
Syncretism and modernisation of Kaul
In addition to its main role as a ceremony to appease the spirits of the sea, Kaul also has social significance for the Melanaus. It is not only for averting misfortunes, asking for a good livelihood, feeding the spirits which have magical powers, welcoming the New Year, but also a time for friends, families and villagers to meet and celebrate.
In the past, there were no other gatherings as big as the Kaul. It was considered the merriest and most jubilant traditional ceremony which brought together friends, relatives and people from neighbouring villages. The ceremony was an opportunity for them to mingle with one another and establish social relationships.
This year’s Kaul will be celebrated on April 27 and 28. It will maintain the traditional elements. Although today’s communication system is more sophisticated than before, the announcement on the date of Kaul is still bone by the beating of drums throughout a village.
The father of Kaul or “Bapa Kaul” in a village is chosen from among those who are experienced and respected in the matter of culture. Responsible for ensuring that the ceremony complies with customs and rules that were set many generations ago, he is the medium connecting people in the physical world and the spirit world.
As the pillar and leader in the ceremony, he is responsible for persuading and appeasing the spirits, chasing away the bad elements, diseases and disasters, and also ensures that all taboos are obeyed.
From the angle of traditional practices, all offerings to the spirits are placed in the “serahang”, without which the Kaul is not valid. A “serahang” is made from young nipah palm leaves, “tegoh” leaves and yogi leaves (“daun iseng”).
“Serahang” must be made based on suitable motifs such as those that show the cosmology of the Melanaus. It represents the seven layers of the world that is on top and seven layers of the world that is below the middle layer. Thus, specific expertise is needed to weave the “serahang” whose main structure is a bamboo stick. The other parts include the “paka”, “tepasik”, “tetilip”, “berburung” and “patik”, the total number of which reflects the spirit and the layers of the earth.
There are seven “batang tetilip” and seven flag poles of various colours placed on top, with seven birds. Seven types of offerings are put in the plate – yellow rice, glutinous rice, roasted fish wrapped in leaves, traditional cake (penyaram), cigarettes, betel nut, and lime (locally known as “kapur”). When these things are offered, it is a way of feeding the spirit so that it would not be angry and cause disaster and diseases, and the offerings would also avert poor catch of fish and bad harvest of fruits.
The syncretism has resulted in Kaul being celebrated by every Melanau regardless of their religion and beliefs because they see the ceremony from their own perspectives.
Muslims and Christians are inclined to view Kaul from the respective lenses of their own religions while the traditional elements of Kaul are maintained to ensure harmony in the community. During the Kaul ceremony, the practices which go against Islamic and Christian beliefs are handled by those who still hold on to old beliefs.
The modernised Kaul is celebrated by having a variety of activities although the “tibow” ceremony is compulsory.
After the ceremony ends, taboos are imposed on the people and the participants. They are not allowed to enter a jungle for fear of being possessed by spirits. Fishermen are also not allowed to catch fish for a day.
The main taboo is they are forbidden from going out to sea. In the past, boats were not allowed to leave the river mouth for three days.
Another taboo which must be adhered to is the Kaul participants are not allowed to take away food which has been served during the ceremony.
Eventually, all traditional customs which are considered important are preserved to ensure that the meaning and purpose of Kaul is not adversely affected. To ensure that it is effective, all customs, ceremonies, instruments, food and taboos related to it are continued.
