THE SARAWAK MUSEUM JOURNAL
VOL LXXXV NO.106 DECEMBER 2022

1. Appleton, A.L. (2006). Acts of Integration, Expressions of Faith. Madness, Death and Ritual in Melanau Ontology. Borneo Research Council Monograph Series Vol.9
2. Aseng, C.T. (1989). History of Relationship of Melanau to Other Ethnic Groups. Sarawak Museum Journal. 40 (61). Special Issue No. 4 (Part 2): 189-197.
3. Chin, L. (1980). Cultural Heritage of Sarawak. Kuching: Sarawak Museum.
4. Chong, C.S. (1987). Traditional Melanau Woodcarving (bilum) in Dalat, Sarawak. Kuching: Persatuan Kesusasteraan Sarawak.
5. Clayre, B. & Nicholson, J. (1999). Melanau Sickness Images in the Pitt Rivers Museum. University of Oxford 54: 105-141.
6. Corbey, R. (2018). Jurookng. Leiden: Verlag: C. Zwartenkot Art Books.
7. de Crespigny, C.A.C. (1876). On the Milanows of Borneo. Journal of the Royal Anthropological Institute of Great Britain and Ireland. 5: 34-37.
8. Department of Statistics Malaysia (2010). Population and Housing Census of Malaysia 2010.Malaysia.
9. Dris, A. (1991). Melanau Healing Images. In: Chin, L. & Mashman, V (1991). “Sarawak Cultural Legacy: A Living Tradition”. Kuching. Society Atelier Sarawak, pp. 53-60
10. Galloway, C. (2010). Small and Potent – Fishing Charms and the Melanau of Borneo. The Asian Arts Society of Australia Review. Vol. 19, No. 2, 13.
11. Gill, S.H.S. (1968). Selected Aspects of Sarawak Art. Columbia University, Unpublished Doctoral Dissertation.
12. Hose, C. & McDougall, W. (1912). The Pagan Tribes of Borneo. London: Macmillan and Co. Ltd.
13. Kurui, E. & Laboy, T. (1998). Melanau Ethno-Arts and Handicrafts. In: Wing, A. (2008) “Sejarah Budaya dan Realiti Baru. Kaum Melanau”. Kuching, pp. 75-83.
14. Lawrence, A.E. & J. Hewitt, B.A. (1908). Some Aspects of Spirit Worship Amongst the Milano of Sarawak. Journal of the Royal Anthropological Institute of Great Britain and Ireland. Vol. 38, 388-408.
15. Mjöberg, E. (1929). Durch die Insel der Kopfjäger. Leipzig: F. A. Brockhau.
16. Morris, H.S. (1953). Report on a Melanau Sago Producing Community in Sarawak. London: H. M. Stationary Office.
17. Morris, H. S. (1981). The Melanau View of their Environment. Sarawak Museum Journal. Vol. 29, 25-57.
18. Morris, H. S. (1997). The Oya Melanau: Traditional Ritual and Belief with A Catalogue of Belum Carvings. Sarawak Museum Journal. Vol. 52, No. 73: 1-388.
19. Munan, H. (1998). Melanau Bead Culture: A Vanishing World? Journal of the Society of Bead Researchers. 10: 19-33
20. Shariffuddin, P.M. (1970). Melanau Spirit Figures. Brunei Museum Journal. Vol. 2: 104-113.
21. Wenthold, A. (2016). Coaxing the Spirits, Amulets, Charms and Measuring Sticks. In: Bruce Frank (2016). “Dayak Amulets”. New York. 3-13.
22. Sapan Puloh-Muzium Melanau, No. 44 Kpg. Tellian Tengah, 96400 Mukah, Sarawak (Malaysia).
23. Personal communication with Kudet Bin Megok, a former Melanau coffin maker, Kpg. Telian Ulu/Sarawak (Malaysia), 12 10.2018
24. Personal communication with Hat Bin Hoklai, Majlis Adat Istiadat, Kota Semarahan/Sarawak (Malaysia) 17.04.2018 and 16.10.2018
25. Personal communication with a Melanau healer and woodcarver named Ya Bin Galau, Kpg. Ud, Dalat/Sarawak (Malaysia), 26.4.2018, 4.7.2019 and 9.10.2019
26. Personal communication with Diana Rose, Cultural Center Lamin Dana, Telian/Mukah, Sarawak (Malaysia) 11.10.2018 and 27.2.2021 (Email): “Yes, I was told by my late mum and also by our late village headman and Shaman Petran Lebei that our Melanau world is viewed in seven layers; 3 towards the sky, 3 below and one in the middle, our human world. The world above is referred to as liko kayangan and the three below are referred to as liko “Yang” (pronounced as Yeng). In Melanau healing ritual, the spirits from both worlds will befriend them. However, in a soul journey ritual known as pelatow - usually performed after the death of an individual - the shaman will go to the world of the dead with the aid of liko Yang. In another ritual known as “Beradin” the soul of the shaman will travel to the upper world. In the past, a very thin line (curtain) divided these worlds, some humans can mingle with the spiritual worlds but within certain demands of rules and regulations and with respect for each other’s existence. These beliefs were eroded with the acceptance of modern religious beliefs.”