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Dayung Borih will dance and at the same time recites rites. The Bidayuh belief that this
ceremony was made to cool the surface of the earth at that time so that the spirits would come
with a happy feeling. The ritual leaders will prepare food for the spirits. The main reason that
this ritual was held is to praise the spirits. The rites are praising the gods to ask for the safety of
the village, to grow crops so that they are successful and to stay away from diseases. Other than
that, this rites is to bless the villagers , stay away from calamity, ask for help from them. They
believe that this happened because back then there was no knowledge of science and medicine,
Dayung Borih was a "doctor" in the old days. Dayung Borih was to believe heals people
traditionally. Not everyone is chosen to be a Dayung Borih.

According to Muk Bibien, it all started from folklore, before we even had our own beliefs
and religions. When these young men, the mother has died, and the father is sick and it's time
for farming the young men are alone and must do the farming all by himself. Penrisen mountain-
Borneo highland at is where to their belief there, if there's people die, their spirit will go there.
The head of the village (spirit) was watching this young guy, took pity on him then asked his
young daughter to go down to the earth to help the young men. So the daughter went down
dressed as Bidayuh. They are said to believe that the traditional costume was already worn by
the spirit up there. The process is called menugal (iban) – planting of paddy seeds. The moment
this young man went back to his village, the young maiden came down by the instructions given
by the father to help him. The next day, the young men brought a sack of paddy to be planted,
he was surprised all the paddy was filled it. The young men were impressed by the beauty of the
maiden. The young men were so thankful and said "please don't leave me, and live with me".
Then the maiden went to the longhouse back with the young men and taught the right way with
the villagers at that time to perform. Then there may be some women that are interested to
learn more about the way of worship. By this, they are the chosen of Dayung Borih. Dayung
Borih prioritizes purity. For Bidayuh people they believe that the rice is a spirit for them. The
value of rice is equivalent to the value of a human being.

5. Discussion and Recommendations

Performance theory provides a valuable framework for analyzing and understanding the
cultural and symbolic aspects of rituals, such as the Gawai festival, including the role of
performers like Dayung Borih. Performance theory that consists of 7 elements which is rites and
ceremonies, shamanism, eruption and resolution of crisis, performance in everyday life, play, art
making process and ritualization acknowledges that rituals like Gawai can evolve and adapt over
time. This adaptation can be a reflection of the community's response to contemporary
challenges and opportunities. In conclusion, from a performance theory perspective which is
the fan, Dayung Borih's role in the Gawai ritual is a vibrant and dynamic expression of cultural
values, identity, and tradition. Her performance serves as a means of connecting the community
with its cultural heritage, reinforcing a sense of belonging, and adapting to the changing context
while preserving the essence of the ritual. Performance theory offers a valuable lens through
which we can appreciate the richness and significance of Dayung Borih's contribution to the
Gawai festival. However, this research can be further widened.

The relationship between Dayung Borih and the spiritual world in context of eruption
and resolution of crisis through the fan theory.

The relationship between Dayung Borih, the spiritual world, and the concept of
"performance theory" can be examined within the context of the "fan," which is a ritual
implement used in various Iban ceremonies, including Dayung Borih. In this context,

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