The pagan tribes of Borneo - Get a Free Blog Here

68 PAGAN TRIBES OF BORNEO chap.
fully, and accepting his decisions with more deference
than is accorded by the Kayans. The chief in
return shows himself more generous and paternal
towards his people, interesting himself more
intimately in their individual affairs. Hence the
Kenyah chief stands out more prominently as
leader and representative of his people, and the
cohesion of the whole community is stronger. The
chief owes his great influence over his people in
large measure to his training, for, while still a
youth, the son or the nephew of a chief is accustomed
to responsibility by being sent in charge of small
bodies of followers upon missions to distant villages,
to gather or convey information, or to investigate
disturbing rumours. He is also frequently called
upon to speak on public occasions, and thus early
becomes a practised orator.
Among Klemantans, Muruts, and Sea Dayaks
each house recognises a headman or chief; but he
has little authority (more perhaps among the first
of these peoples than among the other two). He
acts as arbitrator in household disputes, but in too
many cases his impartiality is not above suspicion,
save where custom rigidly limits his preference.
Among both Kayans and Kenyahs three social
strata are clearly distinguishable and are recognised
by the people themselves in each village. The upper
class is constituted by the family of the chief and
his near relatives, his aunts and uncles, brothers,
sisters, and cousins, and their children. These
upper-class families are generally in easier circumstances
than the others, thanks to the possession of
property such as brass ware, valuable beads, caves
in which the swift builds its edible nest, slaves, and
a supply of all the other material possessions larger
in quantity and superior in quality to those of the
middle- and lower-class families.
The man of the upper class can generally be