| Gawai Dayak | |
|---|---|
 2024Gawai Dayak parade inKuching, Sarawak | |
| Official name | Gawai Dayak |
| Also called | Ari Gawai (Iban),[1]Andu Gawai (Bidayuh),[2]Hari Gawai Dayak (Malay) |
| Observed by | Dayaks:Iban,Bidayuh,Kayan,Kenyah,Kelabit,Orang Ulus |
| Type | Ethnic, cultural |
| Significance | To mark the end of the rice harvesting season and gratitude for all the blessings, harmony, sustenance and luck the Dayak tribe has received[3][4] |
| Celebrations | Family and other social gatherings, symbolic decoration |
| Observances | Beauty pageants ofPekit Kumang (Dayak/Iban female),Dayung Sangon (Bidayuh female),Keligit (Orang Ulu female) andMiss Cultural Harvest Festival (female),Pekit Keling (Dayak/Iban male),Dari Pogan (Bidayuh male), dance performance ofNgajat,Pencha (sword dance),Kuntau (martial arts), and other arts and crafts performances |
| Begins | 1 June |
| Ends | 2 June |
| Date | June 1 |
| Duration | 2 days |
| Frequency | Annual |
| First time | 1965 inSarawak, Malaysia[5][6] |
| Related to | Kaamatan |
Gawai Dayak (Iban:Ari Gawai;Bidayuh:Andu Gawai;Malay:Hari Gawai Dayak) is a form ofharvest festival celebrated on 1 and 2 June annually in thestate ofSarawak in Malaysia.[7][8]
It is observed annually on the month of June by theDayak ethnic groups to mark the end of the rice harvesting season and gratitude for all the blessings, harmony, sustenance and luck the tribe has received.[3][4][9] The festival is also celebrated by Dayaks in neighbouringWest Kalimantan,Indonesia on the other date,[10] although it is still not recognised a public holiday by the republic, as well as other Dayak (particularly Iban and Bidayuh)[8] diaspora all around Malaysia, Indonesia and abroad.[11][12]
The festival is celebrated with various symbolic decoration and family and other social gatherings activities such as beauty pageants ofPekit Kumang (Dayak/Iban female),Dayung Sangon (Bidayuh female),Keligit (Orang Ulu female) andMiss Cultural Harvest Festival (female),Pekit Keling (Dayak/Iban male),Dari Pogan (Bidayuh male), dance performance ofNgajat,Pencha (sword dance),Kuntau (martial arts), and other arts and crafts performances together with the availability offood stalls throughout the festivals.
TheGawai Dayak term comes fromGawai meaning "festival" or "ritual" andDayak a collective name for theindigenous peoples ofSarawak, IndonesianKalimantan and the interior ofBorneo.[notes 1][8][20][21] In theIban language, the festival is calledAri Gawai, while theBidayuh refers to it asAndu Gawai.[22] During theGawai Dayak, roadsidebillboard orbanner greetings such as "Gayu Guru Gerai Nyamai, Lantang Senang Nguan Menoa" or simply "Gayu Guru Gerai Nyamai" (Iban) which are translated to "Wishing you longevity, wellness, and prosperity", are commonly found around Sarawak during the festive season.[23]
During theBrooke era, the celebration of Dayak festivities was only celebrated according to the traditions of each of the Dayak sub-groups since it was not officially recognised as a national public holiday by the Brooke kingdom like Christmas,Eid al-Fitr (Hari Raya Aidilfitri), andChinese New Year holidays.[24] This was continued until the administration by the then BritishCrown colony government ofSarawak which considered the day as both "Dayak Day" and "Sarawak Day" for the inclusion of all Sarawakians as a national day, regardless of ethnic origin, where it became both a religious and a social occasion since the 1950s despite still being without any official recognition as a public holiday.[21] There is a strong perception among the British colonial authorities at the time that the strong agitation for a "Dayak Day" will draw the Dayaks tocommunism by theinfiltration of the leftists among them.[25] Despite this, a gathering organised among the Dayaks for the colonial government to recognise the Dayak Day didn't start any communist meetings; instead, it led to more pressure on the government to recognise the ethnic celebration day.[25]
First mooted by radio producers Tan Kingsley and Owen Liang, the British colonial government then began to consider recognising it by 1962.[26] Michael Buma, a Dayak native inBetong, hosted the first unofficial celebrations ofGawai Dayak at his residence in Siol Kandis on 1 June 1963.[27] The issue of the name of Dayak festivities continued until after theformation of the Malaysian federation, until it was brought to the State Council (Council Negri) several times, and in April 1964, it was officially recognised.[25][28] Initially, theGawai celebration was to be called the "Dayak National Day", but the naming proposal was objected to by some government officials who feared that Dayak nationalism (especiallychauvinism) would become the obstacle in the cultural celebration.[27] In the State Council, a Sarawakian female Dayak politician,Tra Zehnder [ms],[29] who is also the first woman to occupy a seat in theSarawak State Legislative Assembly strongly fought for the festivity recognition together with Barbara Mendu Bay,[26][30] but it was not officially recognised as a public holiday untilStephen Kalong Ningkan of theSarawak National Party (SNAP) became the firstChief Minister of Sarawak where the public holiday is officially namedGawai Dayak Day instead.[27] On 25 September 1964, the celebration was officially gazetted as a public holiday, and the first official celebration was held on 1 June 1965 and became a symbol of unity, aspiration and hope for the Dayak community since then, which is an integral part of Dayak social life.[5][6]
Gawai Dayak is celebrated by ethnicDayaks, as well its sub-group in the state such asIban,Bidayuh,Kayan,Kenyah,Kelabit, andOrang Ulus,[31] and the celebration lasts for the whole of the month of June.[4] As the festival day approaches, everyone will be busy with general tidying up, grave visiting,paddy drying and milling, collecting and preparing food and final house decoration, where necessary.[32] The mode of celebrations ofGawai Dayak vary from place to place and preparations begin early with the three major Dayak communities of Ibans, the Bidayuhs and the Orang Ulus celebrates the occasion in their own distinctive way.[4] Throughout the festive, activities such as hosting prefestival thanksgiving dinners and open house gatherings, cultural shows, female beauty pageants ofPekit Kumang (Dayak/Iban female),Dayung Sangon (Bidayuh female),Keligit (Orang Ulu female) andMiss Cultural Harvest Festival (female), male beauty pageants ofPekit Keling (Dayak/Iban male),Dari Pogan (Bidayuh male), as well as the setting up offood bazaars are held.[4][33]
OnGawai Eve,sago andheart of palm (upa aping) will be gathered for the preparation ofsoups andstews, this also includes vegetables such asbamboo shoots, Dayak roundbrinjals, wildmidin fern,fiddlehead fern, andtapioca leaves either from the nearest jungle, farms or gardens.[34] For the Dayak tribes that live in interior parts, they may organise a hunting, trapping, fishing and more for meat, fish and vegetables that'll be served for the festival.[35] After the gathering of plants and vegetables early in the morning, the poultry is slaughtered.[34] Both the meat and fish can be preserved with salt in ajar, or smoked over afirewood platform above thehearth.[21][36] Enough meat is cooked in mid-aged thin-walled bamboo logs to make a traditional dish calledpansoh orlulun inIban language.[20] The meat is first mixed with traditional herbs likelemongrass,ginger,bungkang leaves and salt.[37]
Among the dishes that hold a special place in the festivity, especially among the Iban and Bidayuh, isayam pansuh (manok pansoh), a traditionalchicken dish cooked in a bamboo stalk with onions, ginger, lemongrass, garlic, torched ginger flower, andgalangal and roasted in an open fire, which infuses the chicken with a distinctive flavour and aromatic smells.[38] Any remaining meat is preserved in salt and mixed withkepayang leaves and detoxified seeds. Wooden cooking implements are made from small tree logs.Pig heads are roasted on an open fire to be served hot with the traditional Dayakliquor, arice wine calledtuak,[34][39] brewed at least one month before theGawai Dayak.[40] The drink is brewed from theglutinous rice from a recent harvest mixed with homemadeyeast calledciping.[32] Traditionally,tuak was made withrice milk only, but is now cut with sugar and water in a process calledmanduk.[41] A stronger alcoholic beverage made by the Iban islangkau (also calledarak tonok, "burnt spirit" by the Bidayuh). This drink is made bydistillingtuak over a fire.[42]
Someglutinous rice is cooked in bamboo nodes to soak up the bamboo aroma,[31] such aspangkang (also calledpogang).[43] Normal rice will be cooked in pots at the kitchen hearth. The addition ofpandan leaves also gives a special aroma together with smoke from the fire wood which gives a distinctive aroma. Some Dayaks, especially Orang Ulu, will wrap rice in long green leaves (daun long) before steaming it inside a pot.[44] When alonghouse agrees to hostGawai Dayak with big ritual festivals, they may need to plant extrapaddy and organise labour exchange (bedurok).[45] Rice may be purchased from towns if the festival is in a place where paddy farming is absent or insufficient.[46] Traditionalkuih delicacies are prepared from glutinous rice flour mixed with sugar. Thesekuih includessarang semut (ant nestkuih),[47]cuwan (moldedkuih),[48] andkuih kapit/sapit (twisted/foldedkuih).[47] Thekuih can last well whilst kept inside a jar because they are deep-fried until hardened.Penganan iri (adiscus-shapedkuih) are made just before the festival day and the making process are more easily than the former despite thekuih did not lasts longer since it is lifted from the hot frying oil while not fully hardened.[49][50] The sugar used in thekuih making can either be the brownnipah (nypa fruticans)palm sugar orcane sugar.[51]
The longhouse is cleaned, repaired and repainted by cooperation amongst its residents. The longhouse is constructed as a unique place of living and worship. Its main post (tiang pemun) is the designated starting point of all the building materials (pun ramu) and must remain intact.[52] Timber and wooden materials for repairs are obtained from nearbyreserve forests (pulau galau orpulau ban) or purchased in towns.[notes 2] Apantar (long chair) may be built along the upper area of theruai (gallery).[56] The seat is raised and thetanju (verandah wall) is used as the backrest.[57] Some old wooden longhouses (rumah kayu) are renovated with concrete and bricks to make a terraced structure (rumah batu).[58]
The inside walls of the longhouse are decorated withukirmurals portraying tree and wild animalmotifs. Men with decorating skills make split bamboo designs. Women decorate living room walls by hanging their handwoven ceremonial clothes calledPua Kumbu and other handicrafts.[59][60] The Orang Ulu are famous for their colourful paintings of the tree of life on their house walls and their house posts are elaborately carved.[61] Highly decorated shields are displayed near the family room door. Heirloom jars,brassware, and old human skulls obtained during historical raids or trade sojourns, if still kept, are cleaned and displayed.[60]Deer horns may be secured to the longhouse posts to hold highly decorated swords and other household items.[62]
Highly decorated mats for guests to sit on are laid out on the longhouse gallery which runs the entire length of the longhouse. The act is calledberanchau ("mat spreading and adjoining") which marks the opening of theGawai.[63] The Dayaks make various types of traditional hand-woven mats.[64] There are reed mats woven with colourful designs,lampit rattan mats,bidai tree bark mats andpermaidani mats.[63] The walls of most family rooms and galleries are decorated with traditional blankets such as the wovenPua Kumbu and the tied cloth (kain kebat) blankets which are made with unique Dayak designs.[65] During the festival, women are keen to display the products of their skills and hard work at mat-making and hand-weaving. Some traditional baskets are also seen. Some sets of traditional musical instruments are also displayed in the gallery.[66]
Men and women may wearngepan, the traditional costume, especially when guests are arriving.[67] The traditional dress of men is a loincloth (sirat orcawat), animal skin coat (gagong), peacock andhornbill feathers (lelanjang) headwear, chains over the neck (marik), silver armlets and anklets along with a shield, sword, and spear.[68] Historically, Dayak men are decorated with tribal tattoos (kalingai orpantang in Iban) which signify their life experience and journey.[69] A frog design on the front of the man's neck and/ortegulun designs on the backs of the hand indicate the wearer has chopped off a human head or killed a man in military combat.[70] Most of the designs are based onheadhunting and otherspiritual significance.[71]
Women wear a handwoven cloth (kain betating) worn around the waist, a woven beaded chain over the neck and shoulders (marik empang), arattan and brass ring high corset around the upper body,selampai (a long piece of scalp) worn over the shoulders, a decorated high-comb (sugu tinggi) over the hair lump (sanggul), a silver belt (lampit), anklet, armlet, as well as an orb fruit purse.[69] In the past, it was customary for Dayak women to bare theirbreasts as a sign of beauty.[69] Among the Orang Ulu Dayaks,stretched earlobes is also a standard of beauty, despite not widely practised among the newer generations due to the more popularly Westernised interpretation of beauty.[67]
Celebrations begin on the evening of 31 May with a ceremony to cast away the spirit of greed (Muai Antu Rua).[8] Two children or men, each dragging a winnowing basket (chapan), will pass each by family's room. Every family will throw some unwanted article into the basket. The unwanted articles will then be tossed to the ground from the end of the longhouse. At dusk, a ritual offering ceremony (miring orbedara) will take place at every family room, one after the other. Before the ceremony, ritual music calledgendang rayah is performed. Old ceramic plates,tabak (big brass chalices), or containers made of split bamboo skins (kelingkang) are filled with food and drinks to be offered to the deities.[72]
The Iban Dayaks believe in seven deities (the people of hornbill's nest,Orang Tansang Kenyalang) whose names areSengalang Burong (the war god represented by thebrahminy kite),Biku Bunsu Petara (the great priest, who is second in command),Menjaya Manang (the firstshaman and god of medicine),Sempulang Gana withSemerugah (the god of agriculture and land),Selampandai (the god of creation and procreativity),Ini Inee/Andan (the god of justice) andAnda Mara (the god of fortune).[73][74][75] Iban Dayaks also call upon the legendary and mythical people ofPanggau Libau andGelong, and other good, helpful spirits or ghosts to attend the feast.[76] The entire pantheon of gods is cordially invited to theGawai feast. Offerings to the deities are placed at strategic spots: the four corners of each family room for protection of souls; in the kitchen; at the rice jar; in the gallery; thetanju; and the farm. Other highly prized possessions such as precious old jars and modern items like rice milling engines, boat engines, or a car may also be placed with offerings. Anypengaroh (charm) will be brought out for this ceremony to ensure its continuous effectiveness and to avoid madness afflicting the owner. Wallets are placed among the offerings to increase thetuah or fortune of the owners.[77]
Each set of offerings usually contains specified odd numbers (1, 3, 5, 7) of traditional items:[78] the cigarette nipah leaves and tobacco, betel nut and sireh leaves, glutinous rice in a hand-woven leave container (senupat), rice cakes (tumpi),sungki (glutinous rice cooked in buwan leaves), glutinuos rice cooked in bamboo logs (asi pulut lulun),penganan iri (cakes of glutinous rice flour mixed withnipah sugar), ant nest cakes and moulded cakes, poprice (made from glutinous paddy grains heated in a wok or pot),hard-boiled chicken eggs andtuak rice wine poured over or contained in a small bamboo cup.[79] After all the offering sets are completed, the chief of the festival thanks the gods for a good harvest, and asks for guidance, blessings and long life as he waves acockerel over the offerings (bebiau).[80] The cockerel is sacrificed by slicing its neck. Its wing feathers are pulled out and brushed onto its bleeding neck after which each feather is placed as a sacrifice (genselan) onto each of the offering sets. The offerings are then placed at the designated locations.[81]
Once the offering ceremony is completed, the family sits down for dinner, themakai di ruai (meal at gallery) ormakai rami (festival meal) in the gallery of the longhouse.[69] Each family member has contributed something. All the best traditional foods, delicacies and drinks that have been prepared are displayed. Just before midnight, a spirit-welcoming procession (Ngalu Petara) is performed several times up and down the gallery.[82] The chief and elders hold abegeliga to remind everybody to keep order, peace and harmony. Heavy fines (ukom) are imposed on those who break the customaryadat and festive ground rules with fighting, quarrelling, drunkenness or vandalism. At midnight, a gong is rung to call the inhabitants to attention. The longhouse chief (tuai rumah) or host will lead a toast to longevity (Ai Pengayu) and the new year with a short prayer (sampi). Mistakes are forgiven and disputes are resolved. Where abard is available, the person may be asked to recite a short chant calledtimang ai pengayu ("Chanting the water of longevity") to bless the longevity water before the chief says the short prayer.[82]
After dinner, celebrations are less formal. A tree of life (ranyai) is erected in the centre of the gallery to symbolise the ritual shrine with valuable fruits.[69] Around it, performances of thengajat dance, sword dance (bepencha) or self-defence martial art (bekuntau) are performed after some symbolic traditional activities.[83] The first order among the activities after dinner is thebadigir, a lining up of elders and/or guests if any according to their social rank. Atabak (chalice) of food and drinks is offered to each elder in the line up by a few women of high social rank in the longhouse, normally a wife offering to her husband. A group of women in costumes led by an expert sings apantun (praise song) befitting the status of each elder while offering ajalong (bowl) oftuak and sometabas (delicacies) to several key elders with some outstanding life achievement.
The chief among them will then be requested to symbolically split open acoconut which symbolises theskull trophies traditionally treasured by the Iban Dayak because the skull is believed to present various types of valuable seeds for men, be they for farming or procreation purposes. In more elaborate events, the chief warrior will perform the symbolic act of clearing the pathway (ngerandang jalai).[84] He is then followed by his warriors in performing the symbolic act of hand-railing the pathway (ngelalau jalai).[85][86] Next, follows a procession by men and women, ladies, youths and kids in traditional costumes along the gallery in honour of the elders in the line up, normally three rounds depending on the length of the longhouse. One outcome of this procession is the anointing of akumang (princess) and akeeling (prince). After this, some of the procession participants may go for thetuak contained in several medium-sized jar (kebok orpasu) after paying a token of their appreciation to the respective owners who are normally expert brewers. Thistuak is normally the pure liquid from the glutinous rice which tastes sweet but it contains a high concentration of alcohol.[87]
Another important activity is the singing of traditional poems. These includepantun,ramban,jawang,sanggai andpelandai.[88] Any honoured guests to longhouses may be asked to break open a coconut to symbolise the actions ofSengalang Burong (the god of war) which also means victory for the well-being and protection of the communities.[83] In the actual cleansing of the freshly taken heads, the troop leader would eat a bit of the brain with a piece of a glutinous rice before proceeding to throw away the rest of the brain using a piece of rattan swirled by him inside the skull and to slice out the flesh using his war sword. This coconut-splitting ceremony is a sign of respect and honour to the guests being offered to do so. Other merrymaking activities which may extend to the next day includeblowpipe (sumpit) contests and traditional games such asarm wrestling (bibat lengan), small log pulling (betarit lampong), rope pulling (tarit tali) and foot-banging (bapatis) with some also engage incockfighting.[89][90][91] In modern settings, sports includefootball,sepak takraw (rattan kickball) andfutsal. Other parlour games are played such asegg rolling, plate passing to the tune oftaboh music, running ingunny sacks, and balloon blowing, while karaoke andjoget dance are also popular.[92]
TheNgajat dance is accompanied by a traditional band consisting of anengkerumong set (percussion),tawak (big gong),bebendai (small gong) andbedup (drum). Orang Ulu music is played using thesape. There are many variations of the traditionalngajat orajat dance.[93] The male and female dances consist of graceful, precise and surprise movements of the body, hands and feet with occasional shouts of a battle cry.[94] Examples are the freestyleajat male dance, warrior dance,ngajat lesong (rice mortar dance), thengasu hunting dance, or comicalmuar kesa (ant harvesting) dance for men. Women perform the freestyle femaleajat dance or thengajat pua kumbu (ritual cloth waving dance).[95] The male dance shows strength and bravery and may imitate the movements of the hornbill, which is regarded as the king of worldly birds.
Bidayuh Dayak dances include thetolak bala (danger repealing),[93] a dance performed before the harvest to ask for blessing and protection of the community; thetotokng dance that is performed during the harvest festival to welcome the paddy soul and guests; thelangi julang which is performed at the closing of the harvest festival to thank gods for bestowing good health and a rich harvest;[96] and the eagle-warrior fight dance performed after the harvest season. Hands are held outstretched imitating the movements of theeagles as they flap their wings during their journey. The eagle eventually falls unconscious so leaving the warrior victorious which is performed especially by men seeking for a female partner.[97]
On the first day of June, Dayak homes are opened to guests. This practice is calledngabang.[98] Open houses may also be organised by Dayak associations or non-government organisations. This will continue until the end of June where theGawai Dayak will be closed in angiling bidai (mat rolling up) ceremony.[99][100] When guests arrive,tuak is offered and women line up in two rows on each side of the ladder (nyambut pengabang). The welcoming drink (ai tiki) is followed by the thirst-quenching drink (ai aus). Then, when the guests are seated, further rounds oftuak as a washing drink (ai basu), profit drink (ai untong) and respect drink (ai basa) are given. This activity is called the watering of guests ornyibur temuai.[101]
Speeches are made such as thejaku ansah (sharpening speech) which introduces the guest of honour. The guest of honour is received with amiring offering ceremony outside the longhouse.[69] Upon approaching the longhouse ladder, the guest of honour is asked toopen a fort (muka kuta). This is represented by slashing a bamboo fence with a sword and a poem. Then, at the foot of the longhouse ladder, an animal is speared (mankan). Inngalu pengabang, guests led byngajat dancers and followed by the band, process to their seats in the longhouse gallery. After that, a guest prayer (biau pengabang) is recited by a talented speaker like the headman or thelemambang bard while he sways holding a chicken over the heads of guests. Before the guests are offered foods, a special speech (muka kujuk in Iban) to open the traditional cloth covering over food containers is recited.[102]
After eating, the families of the longhouse are visited by guests. A short longhouse may have ten to thirty family rooms while moderately long may have thirty to fifty family rooms. A very long longhouse may have fifty to one hundred family rooms. It is common for Dayaks to recite and discuss theirgenealogy (tusut in Iban) to reinforce kinships.[103][104] In the activity calledbantil (persuaded drinking), women offer drinks to men to help them overcome shyness. Men traditionally reject the first offers as a sign of respect to the host. Women sing a traditional poem calledpantun while offeringtuak. In the activity calleduti, a special guest is asked to open a coconut placed on a ceramic plate using a blunt knife without handling the coconut or breaking the plate. The coconut offered to be split open by ordinary guests tells of someone's heart and fate: white flesh is good and black flesh is bad.
In town areas, pre-Gawai are held in May in advance of theGawai proper before the citydwellers return to their respective villages.Gawai ends around the end of June. The closing ceremony is signified by symbolically rolling back amiring ceremony mat called abidai by each family within the longhouse. It is known asNgiling Bidai among Iban Dayaks.[99][100]
Gawai Dayak celebrations may last for a month. It is during this time of year that many Dayak hold authentic ritual festivals and weddings (Melah Pinang orGawai Lelabi) take place.[105] Most Iban will hold minor rites calledbedara which can bebedara mata (an unripe offering) inside the familybilek room orbedara mansau (a ripe offering) at the familyruai gallery.Berunsur (cleansing) is performed at the familytanju (verandah). Rituals calledgawa are theSandau Ari (midday festival),[106][107]Tresang Mansau (red bamboo pole) andGawai Kalingkang.[108]
Ritual feasts of theSaribas and Skrang region includeGawai Bumai (agricultural festival) which comprisesGawai Batu (whetstone festival),Gawai Benih (a paddy seed festival),gawai basimpan (paddy storing festival), and Gawai Burong (a bird festival).[109][110] The bird festival is performed earlier in the festive period to avoid spoiling of rice wine by the spiritIndai Bilai if the entombment festival for the dead (Gawai Antu orNgelumbong) is also held within the same longhouse. In the Baleh region, the Iban ritual festivals include theGawai Baintu-intu (wellness festival),Gawai Bumai (farming festival),Gawai Amat (proper festival to request divine supernatural assistance),Gawai Ngelumbung (tomb-building festival) andGawai Mimpi (festival based on dream messages from the spirits).[111]
Fortune related festivals include aGawai Mangkung Tiang (main house post hammering festival) for any newly completed longhouses;[112]Gawai Tuah (fortune festival) which comprises three stages such asGawai Ngiga Tuah (fortune seeking festival),Gawai Namaka Tuah (fortune welcoming festival) andGawai nindokka tuah (fortune safekeeping festival) andGawai Tajau (jar festival).[113] The health-related festivals which may be performed are theGawai Sakit (healing festival)[113] which takes place if thebelian rituals,sugi sakit (supernatural cleansing) orrenong sakit (supernatural curing) are unsuccessful. For most of these traditional festivals, sacred invocation and incantations calledpengap ortimang are performed throughout the night(s) by a bard (lemambang) and his assistants or amanang (healer).[114][115]
Christian Dayaks replace the traditional offering ceremony with aprayer session within the family room. The associated church service leader is calledtuai sembiang.[116]
Media related toGawai Dayak at Wikimedia Commons| National holidays | |
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