‘Every man’s ability may be strengthened or increased by culture,’
— John Abbot
Did you know that most experts agree that cockfighting, a practice dating back to classical times in many countries, actually originated in Southeast Asia? While some may disagree, this is what I found in my research.
Locally known as “nyabong” or “sabong ayam” in local dialects, this practice has been more than just a favourite pastime for many natives in Southeast Asia. Among the Sarawak Dayak communities, it has been a traditional practice for generations, dating back to the 1800s.
The blood sport is said to have deep cultural roots and significance, particularly in rural areas. In the past, it was also an essential part of the Gawai Dayak celebration.
It still holds the same significance today, especially among Dayaks who continue to practice paganism, particularly in rural areas during the Dayak festival. It’s no surprise that cockfighting is still allowed during the festival, though a permit must be obtained beforehand from the relevant authorities. It is said that the Gawai Dayak celebration would be incomplete without it.
Somehow, this tradition was prohibited in Malaysia a long time ago after it was linked to social evils. The turning point was when gambling entered the picture, with heavy bets being placed on the lives of these cockerels. In 2015, the government passed the Animal Welfare Act to further strengthen the laws against this practice.
Under the Animal Welfare Act, government law enforcement agencies regularly crack down on their dens and rings. However, this activity still persists despite the ban and the cruelty it inflicts on the animals involved. There have even been cases where spectators got hurt, but this practice continues to thrive.
Many Southeast Asian countries, including the Philippines and Burma, and some Mexican states, still allow it. In fact, in the Philippines, cockfighting is extremely popular, with special arenas being established in every city where roosters fight to the death. Known also as “sabong” among the Filipinos, this practice is viewed as an exciting sport that generates significant interest, where interested individuals earn money by betting on the fights. With the rise of information technology, betting has moved online, with live broadcasts of fights and opportunities for punters to place bets through digital platforms. Online platforms surged during the COVID-19 pandemic and continue to be available today. In some parts of the country, their numbers are increasing daily.
Malaysia is not alone in banning this bloody sport. Many developed countries, including Singapore, France, the United States, the United Kingdom, New Zealand, the Netherlands, Japan, Iraq, and India, to name a few, have also banned it.
Despite the ban, this practice continues to thrive in secretive locations, away from the authorities’ sight, driven by its role as an income-generating activity through gambling. For many, it has become a major business.
In Sarawak, it often takes place in secluded jungles known only to regular punters.
Cockfighting is described as a “bloody sport” simply because it involves placing two or more birds, specifically bred for fighting, into a ring — known as a “cockpit” — to fight for human entertainment and gambling. It is banned in many countries not only because it promotes gambling and is associated with social evils but also because it constitutes animal abuse.
Recently, the Dayak National Congress (DNC) has called for a reassessment of the legal status of “nyabong” (cockfighting) in Sarawak in light of what it described as “sustained interest in this cultural activity.”
The congress deputy president, George Young Si Ricord Junior, argued that the laws banning cockfighting, which were imposed during the colonial era, “embody Western concepts that do not align with the values and customs of the Dayak people.”
He appealed to the authorities to consider lifting the ban, adding, “It is evident that, even under the shadow of prohibitive laws, the tradition of cockfighting endures.”
“By legitimizing cockfighting within a regulated framework, we can ensure the preservation of this vital aspect of our heritage while addressing any ethical concerns in a contemporary context.”
He proposed that the authorities and policymakers engage in open dialogue with the Dayak community about the future of this cultural practice. He cautioned that instead of pushing these activities into the shadows, we should explore ways to bring them into the open, where they can be practiced responsibly according to both cultural traditions and modern standards.
While I respect his views and the need to preserve the cultural practices and heritage of every ethnic group for future generations, I must respectfully disagree with his suggestion. I am all for preserving cultural heritage and tradition, as they are what makes a community unique.
However, as I mentioned in my previous column, we need to be more selective in preserving our culture and traditions. We must accept that not all old practices, values, cultures, and traditions are beneficial for our continued existence. Some have a clear negative impact on the healthy growth of our community.
We should only preserve those that are realistic and valuable — those that contribute to our unique identity, connect us to our roots and help transform us into a progressive community.
Anything associated with social ills, promotes unhealthy activities, or has the potential to harm the well-being of our community should be discarded. Personally, correct me if I’m wrong, but I question what greater benefit cockfighting could bring to the community.
I believe there are many more valuable aspects of our cultural heritage and traditions that deserve greater attention and preservation, and cockfighting is certainly not among them. I would like to suggest that the authorities enact new laws to impose more severe punishments and fines on those caught participating in or conducting cockfights.
Instead of preserving cockfighting, which would only encourage more youths to engage in the bloody sport, I would rather promote participation in meaningful sports where young people can compete on an international level.
The views expressed here are those of the writer and do not necessarily represent the views of the Sarawak Tribune.
