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to him. In this case, his interest was known both
to Tama Bulan and to the latter’s father-in-law,
another Kayan chief, named Lai’ing Anyi. In
consultation with T. K. Baleng Abun, the head
of the Bungan Malan cult, it was decided that
the figure, which had been ritually important to
the people of Rumah Nyaving, the nearby Rumah
Aging, and other Kayan groups, should go
to Harrisson since it had not been used in adat
kian rites since 1933 (Harrisson 1964: 157).
The small cire perdue figure was said to both
represent and embody a primordial ancestor
known as Imun Ajo’ (according to Harrisson
pronounced something like “Imum Jo”). It is
a standing male wearing a loincloth, garters at
the tops of his calves, bracelets and armbands,
and, most notably, a large beaked headdress. His
ears are pierced top and bottom, the latter distended
with multiple rings. His arms are drawn
up near his chest and his fingers are curled as
though to hold a vertically oriented object, now
absent. Half of his right foot and his left big toe
are missing, but this appears to be a casting flaw
rather than subsequent damage, though a bend
in the top of the avian beak may be the result of
the piece having been dropped.
Harrisson was already well aware of the mythology
of Imum Ajo’, whose full lore name he
records as Erang Imun Ajo’ Uyan, or, sometimes
in intentional obfuscation, Erang Imun Tawi Jakan.
According to Harrisson’s interviews with
the aforementioned T. K. Baleng Abun and with
one Aki Lengio, described as “supposedly the
oldest living Kayan,” Imun Ajo’ was perceived
FIG. 3 (below):
Charles Hose, Sarawak:
Tama Bulan, a Native
Kenyah Chief, c. 1896.
Platinum print. 10.2 x 14.6 cm.
Wellcome Collection, Wellcome
Library, call no. 30567i, no. 40 in an
album of photographs of Sarawak.