My First Group Exhibition in Malaysia and A New Zine in the Making

Tomorrow is the soft launch of Akar Kita Abadi, the group exhibition I’ve been preparing for the past few weeks. I will exhibit several of my Iban heritage poems called Rituals and Rivers, and holding these printed booklets, which just arrived, feels like a confirmation of all the time spent writing, editing, and polishing. This little booklet (or zine) has 10 poems from a much bigger collection of Iban heritage poetry that I want to publish in 2026. I will be selling these booklets during the exhibition and they are quite limited in number. I will share more about the exhibition after the launch tomorrow. I can’t share pictures until after the launch so I can’t really say much about the whole thing. The exhibition will last until 23 November so if you’re in Klang Valley, you may want to drop by and give us your support.

While this exhibition marks the beginning of sharing that collection publicly, another project has started to take root in parallel. I have begun working on a new zine that will focus entirely on Iban women. This project seems like a continuation of Rituals & Rivers, but through a more personal viewpoint. It will look at various facets of Iban womanhood, from ancient times to the present.

Every page will be hand-drawn using pencil and black fine liners, but for the actual zine they will be edited and printed. Drawing by hand has a grounding effect, allowing each line to have its own rhythm and imperfection. The only printed text will be the longer passages and explanations, saving space while keeping the design balanced. I have not planned the number of pages or illustrations yet. I like to let the process evolve spontaneously. Each piece generally begins as a poem or a brief reflection before taking on a visual shape.

One of the first illustrations is inspired by women who sing to the moon as their laughter threads through the bamboo. Another drawing shows the anak umbung, the daughter of an Iban war leader who was raised apart from others and taught weaving skills. Her story has stayed with me, serving as a reminder of the beauty and self-control that once entwined women’s lives. There is also a drawing of a woman tending to the hearth before dawn. These aren’t big moments; they’re small actions that show tenderness, duty, and strength in Iban women.

This new zine will be based on the same ideas as Rituals & Rivers, but it will focus more closely on the daily and the personal. It will explore what it means to be an Iban woman across generations, including the traditions that are passed down, the unspoken resilience, and the actions that connect one life to another. It’s a way for me to listen to the voices of the women who came before me and to honor how their spirit still lives on in us now.

I don’t know what the completed zine will be like, but I know it will develop slowly, page by page, just like stories used to do, with care and patience.

I write about Iban culture, ancestral rituals, creative life, emotional truths, and the quiet transformations of love, motherhood, and identity. If this speaks to you, subscribe and journey with me.

The Mouse-Deer and the Crocodile | A Classic Iban Folktale

One day, the mouse-deer (pelanduk) went out to look for food. After walking for about an hour, he reached a swamp covered in tall grass (madang melai) and water plants. Not far from there, an old Malay man named Pak Dollah was busy clearing the area to prepare it for farming.

The mouse-deer wanted to eat the fallen fruits of the simpur tree (pun buan) that grew nearby, but he was afraid Pak Dollah might see him. He moved carefully, one step at a time, hoping to stay unnoticed. But his fear was unnecessary, Pak Dollah was too focused on his work to notice anything around him. So the mouse-deer went ahead and ate the fallen fruits to his heart’s content.

When he was full, he turned to leave. Just as he was about to walk away, a female crocodile (baya indu) suddenly shouted at him.

“Hey, Mouse-Deer!” she called.

“Oh, Crocodile! You scared me!” he replied.

“You ate my eggs, didn’t you?” she accused.

“What? Of course not!” said the mouse-deer.

“Don’t lie! I saw your footprints near my nest. All my eggs are broken because of you!” the crocodile shouted angrily.

“You can’t just accuse me like that. What proof do you have?” asked the mouse-deer.

“I saw your footprints, that’s proof enough!” she insisted.

The mouse-deer tried to stay calm. “I didn’t eat your eggs. Maybe they broke because Pak Dollah accidentally cut through your nesting spot while clearing the grass. Look over there, he’s still working.”

But the crocodile didn’t believe him. “Don’t try to trick me. I know your sly ways, Mouse-Deer,” she said. “You’re so small that even if I swallowed you whole, I wouldn’t be full.”

“Alright,” she continued. “If you really didn’t eat my eggs, prove it. Let’s have a tug-of-war. If you lose, that means you’re guilty. If you win, I’ll believe you’re innocent.”

The mouse-deer pretended to think for a moment, then agreed. “Big body, small brain,” he muttered under his breath. He asked for three days to prepare, and the crocodile agreed.

When he got home, the mouse-deer sat quietly, trying to come up with a plan. He knew he could never win against the crocodile by strength alone, so he decided to use his wits. He called his friend, the tortoise (tekura), for help.

“Oh, Tortoise,” he sighed. “I’m doomed. The crocodile challenged me to a tug-of-war because she thinks I ate her eggs.”

“Don’t worry, my friend, I’ll help you,” said the tortoise calmly.

“Do you have an idea?” asked the mouse-deer.

“I do,” said the tortoise. “When the contest starts, tie your end of the rope to the coconut tree by the swamp. The crocodile won’t see it since she’ll be in the water.”

“That’s brilliant. Thank you, Tortoise,” said the mouse-deer, feeling relieved.

Three days later, the crocodile waited by the swamp.

“Hey, Mouse-Deer! Are you here yet?” she called out.

“I came earlier than you,” the mouse-deer replied.

“Are you ready?”

“I am. But before we start, we need a referee,” said the mouse-deer.

Right on cue, the tortoise appeared slowly from behind a tree. Seeing him, the crocodile quickly appointed him as referee. The tortoise pretended to be surprised but accepted.

He set the rules. “Crocodile, if your feet touch the land, you lose. Mouse-Deer, if your feet touch the water, you lose. I’ll go back and forth to make sure both of you obey the rules.”

The crocodile went into the water, holding one end of the rope in her mouth. The mouse-deer stood by the coconut tree, holding the other end. Once the crocodile was ready, the tortoise hurried to help the mouse-deer tie his rope tightly to the tree.

“Alright,” said the tortoise. “One! Two! Three! Pull!”

The crocodile pulled with all her might. Her tail whipped through the water, splashing high into the air. But no matter how hard she pulled, the mouse-deer did not move an inch. On the bank, the mouse-deer pretended to pull back with great effort, squinting and swaying from side to side as if truly struggling.

The contest went on for hours, until late afternoon. The crocodile grew exhausted and finally released the rope, gasping for breath as she crawled onto the shore. The mouse-deer still sat there, holding his end of the rope, calm and unbothered.

The tortoise approached them. “The match is over. Since the crocodile let go of the rope first and came onto land, the winner is the mouse-deer. This proves he didn’t eat your eggs. They were broken because Pak Dollah accidentally cut through your nesting ground while clearing the area. You were the one at fault for laying eggs on his land.”

“See, I told you I’m not afraid of you on land,” said the mouse-deer. “Next time, don’t accuse others without proof.”

The crocodile said nothing. Embarrassed, she quietly slipped back into the water. The mouse-deer and the tortoise looked at each other and smiled before heading home, pleased with how things turned out.

Note:

I translated and adapted this story into Malay (shared on Threads) and English (here on my blog), based on the version originally shared by Gregory Nyanggau Mawar on the Iban Cultural Heritage website.

Headhunting | The Rituals and Care of Antu Pala

Disclaimer: This post is only for sharing purposes. I’m not an expert, just sharing what I know. The information here is general and may not cover every detail. For Iban readers who know more, feel free to add in the comments. This post is not meant to glorify the practice of headhunting but to share knowledge for better understanding.

As I mentioned in my previous post, headhunting among the Iban was not random violence but part of specific mourning rituals. It was carried out to complete rites after the death of a family member. But after the warriors returned from ngayau (headhunting expedition), what happened to the severed heads? Were they hung immediately? The answer is no. Certain rituals had to be performed before the heads could be brought into the longhouse and later hung in the ruai (communal gallery).

The first thing the bujang berani (warriors) did upon returning was to manjung, which means to shout and announce their arrival. They could not enter the longhouse right away because it was taboo. Specific rituals had to be followed. Practices varied from one Iban community to another, but what I’m sharing here is the way of the Saribas Iban from the Betong Division.

Image source

After announcing their arrival, the bujang berani stayed for a week in a small hut called langkau near the longhouse. During this time, they rested, cleansed themselves, and prepared the heads. This included cleaning and removing skin, flesh, and brain matter to prevent decay. The process took place by the river, where the heads were skewered on sticks, washed thoroughly, and boiled to loosen any remaining flesh. Once cleaned to bare skulls, they were smoked over the bedilang (hearth) until black and dry. At this stage, they were known as antu pala.

When the skulls were ready, the warriors prepared to re-enter the longhouse in full Iban regalia—baju gagong, ketapu or lanjang (headgear), sirat (loincloth), tumpa (silver armlets), and marik betaring (toothed beads). Only men who had gone on ngayau were permitted to wear the full attire. Those considered kulup (cowards) who had never participated in a headhunting expedition could only wear a sirat.

Image source

A procession called Mangka Ke Selaing was then held to welcome them home. The warriors were welcomed with panjung (victory shouts) and the beat of the Gendang Pampat. At the doorway, they were received by their mother or wife carrying a chapan (winnowing tray) covered with pua kumbu, a ceremonial textile woven only by the mother or wife of the warrior. The cleaned skulls were placed on the pua kumbu, not fresh or bloody as often imagined. The Iban always followed adat (custom) in their rituals, so there was never any confusion or disorder.

Image source

The mother or wife then played a key role in the Naku Antu Pala procession, carrying the tray of skulls along the ruai while nyangkah (chanting). The warriors marched behind the women to the rhythm of the Gendang Rayah. During this moment, they could not be touched or spoken to, as it was believed that the deities Keling and Kumang of Panggau Libau accompanied them. Disturbing them was said to cause one to faint.

The lemambang, or bards, were also present at the procession. They carried a garong, which is a bamboo container full of tuak, or rice wine. Only the bujang berani could drink this wine, and they drank it at the end of the procession. The ritual was over when the mother or wife performing Naku Antu Pala bit the skull, which meant that her spirit had won over the skull’s spirit. The antu pala then became the servant of its owner.

After the ritual, a feast called Gawai Enchaboh Arung was held in honor of Bujang Berani. There was food, ngajat (traditional dance), and happiness all night long. The mourning period came to an end with this feast. The antu pala was believed to nyilih pemati, to replace the soul of the deceased with that of the enemy, allowing the departed to rest peacefully in Sebayan (the afterlife).

Image source

Taking care of the antu pala also included different rituals, depending on the purpose. Whenever the skulls were moved or ceremonies were performed, miring or bedara’ was always required. Miring was a ceremony of prayers and offerings to Petara (God), the deities of Panggau Libau, and the ancestral spirits (Petara Aki Ini) for blessings, harmony, and protection from harm.

This was followed by bebiau, a rite using a fowl with accompanying prayers. Before it began, a piring (offering) was prepared, consisting of tobacco, betel nut, betel leaf, gambier, rice, salt, glutinous rice, rice flour, yellow rice, eggs, tuak, and chicken feathers dipped in blood from the sacrificed fowl. Larger ceremonies like Gawai Burong required even more offerings.

After miring, the antu pala had to be “fed.” This act was similar to the Chinese tradition of offering food to ancestors. Rice, water, and sometimes cigarettes were placed as offerings, and in some rituals, a pig was also sacrificed, especially when moving the antu pala to another location.

Not everyone was allowed to touch the antu pala. Only its owner or heirs could handle it. In some regions, this role was reserved for men. If a skull fell, it could not simply be picked up; a miring had to be done first, with a chicken offered before it was lifted and rehung.

These were only the basic practices. There are many more rituals surrounding the antu pala, each layered with meaning and guided by adat. These rituals may seem strange or even unsettling today, but they used to be crucial to the Iban’s understanding of life, death, and the spirit world. They show a community that was deeply guided by adat, a system that balanced courage with respect and ritual with meaning.

If you have stories or knowledge passed down from your elders about antu pala or other old practices, I’d love to hear them in the comments. Every story adds another thread to our shared history.

If you’d like to see a performance of the Naku Antu Pala procession, you can check out this video:

Why Malaysians Can’t Debate and What Literature Has to Do with It

I have been thinking about this sentence for days: Literature is vital to the development of civilization. It sounds lofty and almost too academic, but the truth of it becomes painfully clear when you look at what’s going on around us right now. In Malaysia, social media has become a chaotic place where people shout at each other, often without understanding what they are shouting about. The topics change every week, from the Israel-Palestine conflict to alcohol to race to religion, but the pattern stays the same. The loudest voices get the most attention, and the most aggressive ones dominate the space. It doesn’t feel like engaging in conversation and more like moral warfare.

Every time you scroll through Threads or Facebook, you see another argument about who’s right and who’s wrong. There are a lot of insults, accusations, and name-calling in the debates. Malaysian netizens have been calling each other kafir, Yahudi Laknatullah or Zionist sympathizers, pemabuk, tak sedar diri, and poyo just for saying something that doesn’t fit into the dominant narrative. The moral superiority that oozes from these posts is exhausting. Many Malays—though NOT ALL—seem to think that their views are the most righteous and anyone who questions them is automatically condemned. This behavior is so common that it is now seen as virtuous.

Seeing all of this happen has made me deeply weary. There are times when I want to say something, stand up for those who are insulted, and fight against racism and hypocrisy. But I never do. I stop myself every time I want to type a response. I know that trying to reason with people who don’t want to understand is a waste of time. I also know that entering a discussion driven by anger will only drain me. Still, I can’t help but think about why our public discourse is so shallow and why we as a society seem incapable of having difficult conversations without turning them into battles. I think the answer has to do with our relationship with reading and literature.

Literature teaches us how to think, to see beyond ourselves, and how to listen to others even when we disagree. It teaches patience, builds creativity and empathy. Reading widely and deeply helps people learn to see things from multiple perspectives at the same time. They understand subtleties. They acknowledge there are no absolutes in life. In a society that values literature, debates are chances to learn and grow. But in a society that lacks interest in literature, discussions turn into shouting matches. Without the habit of reading, people struggle to form coherent arguments. They react with their feelings, not their brains. Instead of engaging, they attack. They want to be validated, not told the truth.

The lack of reading in Malaysia is not a new issue. We all know the statistics. In 2024, Malaysia ranks 6th among nine Southeast Asian countries in a survey by CEOWORLD magazine, with an average of only 5 books read per year. There are Malaysians who proudly say they haven’t read a book since school. Many bookstores close down, and libraries stay empty. People who do read often stick to light, motivational books that make them feel good without challenging them. Literature that makes us think, makes us uncomfortable, and makes us question ourselves is deemed boring or irrelevant. When we lose the habit of reading such works, we lose something crucial: the ability to think beyond our experience. And when that happens on a large scale, it affects how a nation speaks, argues, and grows.

The decline of reading is not only a cultural issue; it is a civilizational one. A society that stops reading is easy to manipulate. It forgets how to ask questions, or how to separate truth from propaganda, and how to think for itself. That’s when people start using emotional slogans and moral policing to show who’s in power. We can see this now in how some Malaysians use religion and race as weapons to silence others. The line between being morally right and being self-righteous gets blurry. People get hooked on how good it feels to be right. They use religion to protect themselves and their identity to attack others. In that environment, there is no room for contemplation or compassion. The only thing that is left is the sense of supremacy or dominance.

I often think about how literature could change this landscape. One novel or poem can’t solve racism or fanaticism, but it can help. It can make us pause and remind us that every opinion comes from one individual with a story. When we read stories from perspectives different from ours, we are forced to see the world in a wider frame. That is the beginning of understanding. Civilization moves forward not through arguments or viral posts, but through the slow work of broadening our minds.

I have learned how to use my frustration to write. Instead of arguing online, I write essays, poems, and reflections about the things that are important to me, like memory, stories, experiences, identity, culture, and belonging. I write from my Iban perspective because that’s how I see the world. I know that my writing won’t go viral, and I’m okay with that. I do work that may seem trivial to others, but it is important to me. It is my way of preserving a voice that might go unheard in the noise of bickering Malaysia.

Some days I wonder if my work matters. Even though I’ve published some art-related books, exhibited my art a couple of times, been featured in a newspaper and a magazine and two radio interviews—I’m still relatively obscure. I don’t belong to any literary groups. I only have my blogs and a small space on social media. It might not seem like much. But the more I think about it, the more I realize that literature starts right here: in small feats of expression and the bravery to write the truth even when no one is paying attention. Civilization does not develop solely from great orations. It grows from regular people who choose to share their stories, write down their thoughts, and share what they know. My poems and essays may not reach many people right now, but they carry pieces of history, language, and culture that should live on.

Choosing not to argue online doesn’t mean you’re weak. I choose to protect my peace and integrity on purpose. I don’t want to give up insight for outrage. If you have to lose your dignity to win an argument, it’s not worth it. I want to put my energy into something that will last. For me, writing is a way to get that energy back. It lets me deal with the world without getting stuck in its noise. It reminds me that silence, when it comes from being aware, is not the same as being absent. It is a form of strength.

The past week has reminded me that Malaysia is still struggling to mature in its discourse. Racism, feeling morally superior, and needing to control others through shame all show how weak our collective thinking still is. But I also think that change starts with small steps. Anyone who reads with an open mind helps make that change happen. Every writer who doesn’t give up helps society become more thoughtful, even if it takes a long time.

Literature is not entertainment for the elite. It is the basis of empathy and the record of human complexity. It is also the space where we learn to think beyond survival. Without it, civilization loses its soul. We might still have cities, technology, and institutions, but we wouldn’t have the inner structure that allows a society to reflect and grow. That’s what I see happening around me now: a country that is loud but empty and full of opinionated people but sadly, uninformed.

I don’t expect everyone to understand why I write or why I stay quiet when things are crazy. I do it because I believe that words have a slow power and they move differently. Words help us to remember who we are and who we could be.

I hope that when the noise dies down and the arguments stop, what is left is not anger. I hope what is left is the persistency of those who kept writing and reading. Literature may not change everything, but it is still the soul of civilization. Without it, we lose not only our stories but also our ability to envision a wiser, kinder world.

Fragments of Obsession IV | The Criminologist

Some time ago I began writing Fragments of Obsession, brief glimpses into a private world of desire and distance. These new pieces pick up where the last ones left off, but they explore a darker area: the world of a criminologist.

I can’t sit at his desk or walk with him into the places he inhabits. All I have are fragments, imagined through the silence between us. They’re not about the crimes themselves but rather the places around them: his desk, the crime scene, and the interrogation room.

What interests me is not the evidence he gathers, but the burden that persists afterward. These pieces are how I watch from the outside and write about things I’ll never see. They belong to the same map of longing I began tracing in the first three Fragments of Obsession — part 1, part 2, part 3.

The Desk

I never stood in front of it, but I know it like I’ve touched its surface a thousand times in my mind. A desk that holds the stories that no one wants to tell, and even fewer want to hear. Its top is scratched, probably from years of people dropping folders, forgotten coffee cups, and constant shuffles of pens and clips. Sturdy but with scars like him.

On one side, there is an uneven stack of papers threatening to tumble. Case notes, autopsy reports, and transcripts of late-night interviews with men who lie easily and women who have given up on getting justice. I imagine the edges fading from being read too often, held in worn hands. Underneath them, photographs turned face down, and the victim’s eyes still burning even when hidden.

The other side is neater. A computer. A notebook with a page full of his neat, small handwriting. His pen would sometimes rest diagonally across it, with ink smudges on the margins where he applied pressure too hard. I imagine him hesitating mid-thought, his brows furrowing.

There must be a hidden gun nearby. Cold, clinical, and within his reach. The barrel pointing nowhere, a constant reminder of how violence is always a part of his life. My people never lived with guns except for the ones that were passed down to us. My grandfather’s shotgun passed to my father and now to my eldest brother. A hunting tool, not for murder. Unloaded but heavy with potential, lingering like a sinister presence at the periphery of every thought.

I can see his hand, with raised veins and long fingers, tracing the tabletop absentmindedly when fatigue creeps in. A gesture that seems almost loving, as if he were anchoring himself. He’s a man who has read too many lies in too many statements. He doesn’t stop. He keeps returning to this desk, like a man returning to his menua, the land he was born in, where his roots are waiting for him, no matter how far he has gone.

I’ll never sit across from him there. I only know it through imagination. This distance allows me to observe things that others may overlook: the silence around him, the way the desk has become an extension of his body, his determination, and his solitude.

The Crime Scene

I picture it as the opposite of his desk. No order, no familiar scratches, no steady ground. There was chaos sealed off by yellow tape. It’s a place where a life has ended and everything normal—shoes by the door, a half-empty cup on the table, a curtain in the wind—suddenly feels obscene.

The air is thick with things that can’t be cleaned. The iron tang of blood and the sour staleness of fear. A house where someone used to laugh is now silent. He goes through it methodically, but I know he notices everything. The scattered belongings. How things look wrong when they aren’t where they belong. The imprint of violence that remains like smoke after a fire.

He kneels by the details others step over. A broken clasp. Mud tracked across the tiles. Fibers snagged on a nail. His hand hovers above them, never in a hurry or careless. He bends down low to collect evidence. I imagine how his eyes narrow as he gathers pieces that the rest of us can’t see.

Somewhere close, a camera flashes, officers talk, and someone fills in a logbook. He moves like none of them are there. The scene is speaking to him. It tells him what to look for, what to doubt, and what doesn’t belong.

And maybe he thinks of the victim too. Not just as a body drawn in chalk, but as a person who went barefoot over this floor and brushed their teeth at that sink. He’s seen too many of them. Each scene digs into him like a thumbnail.

According to my people, when someone dies tragically, the place becomes restless. You don’t linger there long unless you want to carry that darkness home. He has to stay. He lets the silence seep into him and the darkness push against his skin. This is the only way to read what the dead left behind. The chaos doesn’t stay behind when he finally steps back over the tape. It follows him and becomes the real evidence he can never log.

The Interrogation Room

I can see it clearly, even though I’ve never been inside. The walls are bare and dull gray with faint finger prints on the paint from palms dragged in terror, boredom, or defiance. A single table in the center with uneven legs. One chair on each side but only one feels in charge.

I imagine the air stale with breath and the absence of sunlight. There are no windows to the outside world. Only a dark pane of glass on one wall. He knows they’re watching. He doesn’t care. His focus is always here. This is a space where people stall, spin, crack, or burn.

He sits across from them. Calm. Still like the river at dusk before swallowing the last light. He doesn’t raise his voice. He waits and lets them fill the silence with their own guilt. Lets them fidget, lie, and repeat themselves. Lets them feel uncomfortable about what they said.

There’s always a file in front of him. Sometimes it’s closed. Sometimes it’s open to a photo or a sentence scribbled in red. He doesn’t look at it much. He stares at them, watches how their jaw moves, how they scratch their nose, and how their eyes dart to the door when they think no one’s watching.

I wonder if he thinks of the victim while he listens. If he remembers the angle of the neck, the bruise on the cheek, and the time of death. If he keeps those pieces in his pockets like charms, reminding him of who he’s really speaking for.

In my people’s old way of life, truth wasn’t pried out in rooms like these. We invoked Ini Andan, the goddess of justice, and waited for signs. Now there are only fluorescent lights and CCTV. The ritual remains the same. Watching. Listening. Putting the soul on a scale.

He doesn’t need to catch them lying. They’ll hand it over eventually. Little by little, like decaying meat falling apart in their hands.

Note:

I’m still working through two more fragments—The Victims and The Walk. They’ll come when they’re ready, and together they’ll complete this small sequence of obsession.

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I write about Iban culture, ancestral rituals, creative life, emotional truths, and the quiet transformations of love, motherhood, and identity. If this speaks to you, subscribe and journey with me.

Iban Folktale | The Tale of Tekuyong and Pelandok

A long time ago, when animals could talk like we do, the river snail, Tekuyong, was slowly moving across a wide rock by the riverbank. His body glistened in the morning light as he licked moss off the stone and nibbled quietly.

Pelandok, the mousedeer, came along. He was light-footed and couldn’t sit still. He was sniffing the ground for soft buan leaves to chew. He stopped and yelled, “Oi, Sambi Tekuyong!” when he saw Tekuyong stuck to the rock with his head bowed. (Sambi means “friend or pal.”) “Why are you sitting there so still? You’re not moving at all.”

Tekuyong lifted his feelers. “I’m not idle, Sambi. I’m eating the moss by licking the stone. That is my food.”

Pelandok tossed his head back and chuckled as he heard this. He laughed until his little body shook. He laughed until his eyes welled up with tears, and his bladder gave way, soaking the ground.

Tekuyong watched silently. When Pelandok finally caught his breath, Tekuyong asked, “What is so funny, Sambi? Why are you laughing at me?”

Pelandok, however, pointed to Tekuyong’s sluggish, gliding body and continued to laugh. Shame burned at Tekuyong’s heart. “Enough, Sambi,” he finally said. “Since you find me so amusing, gather all the animals together to watch us race. We’ll find out who is actually faster in a week.”

Pelandok clapped his hoofs in delight at this. “A race? Against you? Ha! I will surely win.”

They decided that the course would run from the foot of the hill where they were standing to the great rock by the sea.

Pelandok trotted through the jungle that evening to tell everyone about the race. “Come on, everyone! Watch me, the fastest creature in the forest, defeat Tekuyong the snail!” The monkeys shrieked with laughter, and the birds spread the news with their calls. Soon, the whole jungle was buzzing with excitement.

Tekuyong, on the other hand, crept home with a heavy heart. He called his family together and said, “I challenged Pelandok, but I wish I hadn’t. How can I ever outrun him? He runs as fast as lightning, but I crawl slower than a feather in the wind.”

Some of his family members whispered and shook their heads. One person said, “Why didn’t you think before you spoke? It is better to accept shame than to face certain defeat.”

But Tekuyong stood up straight and said, “If you won’t help me think, then I must think for myself.” He paused for a moment before revealing his plan.

“Apai (Father), Aya (Uncle), and Aki (Grandfather), I need you.” You must wait at different points along the racecourse and pretend to be me. Aki, wait upon the rock by the shore. Aya, take your place at the midpoint. Apai, sit beneath the big tree near the finishing line. You all have to shout when Pelandok passes so he thinks I’m ahead of him. As for me, I’ll start the race next to him and then hide.”

The older snails nodded slowly. “It is cunning,” Aki said. “Let us see if arrogance can be taught a lesson.”

The week went by quickly. On the appointed day, all the animals in the forest came together. Monkeys hung from branches, hornbills flew overhead, kendawang (red headed krait) snakes slithered on the ground, and wild boars dug around the edge of the clearing. The air was full of excitement.

At the starting line, Tekuyong and Pelandok stood next to each other. They picked rhinoceros to start the race. As he counted “One! Two! Three! Run!” his deep voice shook the ground.

Pelandok shot forward like a dart from a blowpipe, his hooves hitting the ground like drums. Dust flew in his wake. While everyone was busy admiring Pelandok’s speed, Tekuyong moved slightly, then silently rolled into the grass and vanished from view.

The crowd cheered for Pelandok’s speed. “Look how fast he is!” the monkeys yelled. “The poor snail will never make it to the end.”

But when Pelandok reached the rocky shore, there sat Aki Tekuyong, waiting calmly.

“Apu! (Oh no!)” Pelandok gasped in disbelief. “How can Tekuyong already be here?” He pushed himself harder.

At the midpoint, Aya Tekuyong called out cheerfully, “I’m ahead, Sambi! Why are you so slow?”

Pelandok’s heart raced. “Apu! Apu! He has beaten me again!” He ran until sweat streamed down his body and his breath tore at his chest.

Near the finish line, his legs trembling, he looked up, and there was Apai Tekuyong, waiting under the big tree! Pelandok collapsed, his sides heaving, his body drenched in sweat. “Apu! I am defeated,” he admitted.

Apai Tekuyong smiled gently. “Why are you so slow, Sambi? I’ve been waiting here for a long time.”

Pelandok bowed his head in shame. “Yes, I have lost.”

“Let this be your lesson, Sambi,” Apai Tekuyong said with a smile. “Don’t ever laugh at other people or think you’re better than them. Each of us has our strength, even the least of us.”

So Pelandok never mocked Tekuyong again. And all the animals who were there that day took the story home with them. That’s why the Iban people still say malu tekuyong today. It means shyness, which comes from respect. For example, when someone invites you to dance the ngajat (Iban traditional dance) or speak in front of the elders, you feel both honored and somewhat uncomfortable or embarrassed. We call that feeling malu tekuyong.

And that is how the snail taught the mousedeer and gave us a saying that we still use today.

Note:
I translated this folktale from Iban into English and Malay. The Malay version is available on my Threads. The original story was written by Gregory Nyanggau Mawar and published on the Iban Cultural Heritage website.

Passing Stories Along | A Visit to BFBW Subang Parade

Books are expensive in Malaysia. Anyone who reads a lot already know this. A single paperback can cost as much as a meal for two people at times. And when you’re trying to pay your bills, parenting, buy groceries, or just get through the month, buying a new book feels like a luxury that’s easy to postpone.

That’s why I’ve always liked used bookstores. Yesterday I went to a small, quiet bookstore in Subang Parade called BFBW – Books for a Better World. I wrote a short post about it on Threads, but the visit stayed with me. The variety of titles and the reasonably priced books weren’t the only factors. It was the mood and what the place stands for.

The bookstore is small. There aren’t any cozy corners or mood lighting for photos. There were just clean white shelves, a blue donation box with a cartoon bear on it, and fluorescent lights above. There were no frills in the room, and the floor was just cement. But it still felt good, simple, welcoming, and real.

What made it feel meaningful was the sense that every book had already lived a life. Each one had been read, or maybe left unread, carried in someone’s bag, or left waiting on a nightstand. They were now waiting for someone else to bring them home. That continuity, stories passed from person to person, makes used books unique and special.

I ended up buying three books for RM10 each. One was Committed by Elizabeth Gilbert, which I’ve wanted to read for a long time. KL Noir was another one that caught my eye because of its subtitle: “Without shadows, there can be no light.” The last one was Life Inside My Mind, a book of essays by different writers about mental health. That one hit home.

These books weren’t in perfect shape. One had corners that were folded. The edges of the other one had faded. But that didn’t matter. I liked that they had been somewhere before me. Someone else had opened these pages and read them, or maybe they didn’t. It’s possible that the book was passed on without being read. It had traveled in any case.

That’s one of the little things that make used bookstores so nice. When you buy a book, you’re getting more than just a book; you’re getting a piece of someone else’s journey. It gives the book a deeper meaning that new books don’t always have.

At the front of the store, BFBW also has a donation box where people can leave books they don’t need anymore. The donated books aren’t just sold again; they’re also given to literacy programs and charities. Communities, schools, and small libraries benefit directly. It’s a simple system that supports access to reading.

While standing there, I reflected on my own bookshelves at home and the books I have kept but no longer read. Some of those books meant something to me at one time, but now they’re ready to go. I also bought books on a whim and never read them all the way through. I realized that giving them away could give them a new life.

It reminded me that sharing stories is more than just writing and publishing. It’s also about letting go and letting a book continue its journey by giving it to someone else. By letting go, we are passing on what helped us in the past or what we never got around to reading.

As a mother and a writer/artist, I often think about the kind of legacy I want to leave behind. This includes not only my own work but also the values I pass on. I want my kids to grow up in a world where they can get their hands on books. Where knowledge and imagination aren’t limited by price and where stories travel. Bookstores like BFBW make that vision feel possible.

If you live in the Klang Valley and have books that are in good shape, whether they are fiction, nonfiction, or children’s books, think about giving them away. Or take a little time to look around and pick up a few. You might find something you didn’t expect. You might rediscover the joy of reading without pressure.

I’m glad I stopped by. I left with three books and the feeling that I was part of something bigger. You are not just a reader but a link in a generous chain of people passing stories along. It really is that simple sometimes.

Olivia Atelier offers printables, templates, and art designed to inspire reflection, healing, and creativity. Visit Olivia’s Atelier for more.

How I’ve Been Moving My Own Goalposts

I’ve been creating and publishing my work for years, but if you heard me talk about my work, you might think I’m just getting started.

I have this strange habit that I’ve noticed. I always add a “but” to every milestone I reach. In 2015, I published my first coloring book. This was long before the age of AI and before everyone was selling and publishing coloring books in droves. It was a huge feat for me because I had no formal education in design or tools but in the back of my mind it wasn’t a big deal because it wasn’t a novel. I sold my art and designs to people all over the world, but it was only a few dollars at a time. I’ve been interviewed on the radio a couple of times…but they were only thirty minutes. I’ve been featured in a local newspaper (The Star) and magazines…but no one remembers them. Even my poems, two in a local online literary journal and one in an international one, also come with the quiet disclaimer that they weren’t in a fancy, hardbound anthology.

In 2018, two of my paintings were part of a group show in Lisbon, Portugal. At the time, I remember feeling honored…and then telling myself right away that they were only small pieces, as if that made it less important that people on the other side of the world had chosen and seen them.

My brain seems to be programmed to move the goalposts as soon as I score. Everything I’ve done immediately ceases to count because it wasn’t more extensive, profitable, or longer. It’s a silent erasure of my own work and not humility. And the more I consider it, the more I see how deeply ingrained it is. Somewhere along the way, I learned that worth could only be measured in extremes.

I think part of it stems from the way accomplishments are often celebrated. Best-sellers, award winners, and overnight sensations often make the headlines. Seldom do the slower, more steady steps receive the same attention. Perhaps that’s why I find it difficult to appreciate them in my own life because they’re not the kind of victories that garner much attention.

But lately, I’ve been thinking about the new voices I’ve seen online. People who are just starting out as artists or writers are celebrating their first novel draft, drawing, or Etsy sale. Their happiness is apparent. They aren’t comparing it to some unseen standard. They don’t say “but” after their announcement. I wish I could have that. And it makes me think about how many moments I’ve missed out on because I wouldn’t let myself be proud for more than a second.

The truth is that my creative life has been full. I’ve brought six coloring books from idea to market, my art and designs have traveled farther than I have, I’ve done an overseas group show, I’ve done radio interviews, print features, and years of steady blogging. It exists not because I waited for permission, but because I put it out there into the world. And yet, I’ve been the one who’s diminishing it.

Here’s another truth: I don’t share links to my interviews or published works on my blog or social media. They carry my real identity, but I want to stay anonymous for now. That gives me a sense of freedom because I can create without worrying about my name, my face, or the expectations that come with them. Without that attachment, I can try new things, explore, and even fail without worrying that my whole identity is at stake.

The price of this mindset, both the anonymity and the constant moving of the goalposts, isn’t just emotional. It seeps into motivation. You never feel like you’ve arrived when you keep moving the finish line. And without that rest and a moment of acknowledgement and gratitude, the trip starts to feel like an endless uphill climb.

I’ve been trying to change this by creating tangible reminders that my work is real and worth noticing, not by forcing myself to feel proud. I made a “Proof Folder.” I keep screenshots of kind messages from readers or buyers, pictures of my books and art in the world, sales confirmations, and links to features or interviews. It’s an effort to fight against my habit of forgetting. I’ll open the folder on days when the “but” tries to take over. I’ll remind myself that the work was done, that it mattered, and that it still does.

I don’t know if I’ll ever be able to completely silence the voice in my head that says, ‘It’s not enough.’ But I might be able to learn to say something more true: It’s all mine. I made it and that counts.

Olivia Atelier offers printables, templates, and art designed to inspire reflection, healing, and creativity. Visit Olivia’s Atelier for more.

Book Review | A Weekend with Susanna Jones’s The Earthquake Bird

Last weekend, I finally had the chance to read Susanna Jones’s novel, The Earthquake Bird. It was a long-awaited opportunity. I watched the movie adaptation on Netflix back in 2019, and it left a lasting impression on me. I was enchanted by the haunting atmosphere, the layered characters, and the psychological tension. And that left me wanting to dig up the original source material. But since the novel was published in 2001, it was difficult to find a copy. That is, until recently. The second I discovered it, I knew I needed to revisit Lucy Fly’s story, this time in the author’s own words.

Reading The Earthquake Bird was an intense experience. The novel immerses you in Lucy’s fragmented memories and unreliable narration, plunging you deep inside her mind. As I turned the pages, I could feel her guilt, her isolation, and her complicated relationships with the people around her. The raw emotional force of Jones’s spare, precise prose lingers long after you close the book.

Plot Summary of The Earthquake Bird

The Earthquake Bird is set in Tokyo, following Lucy Fly, a British expatriate who works as a translator and whose solitary existence is upturned when she becomes the prime suspect in the murder of fellow expat and her newfound friend, Lily Bridges. Lucy is the narrator, recounting her life, her entanglement with a mysterious Japanese photographer, Teiji Matsuda, and her intricate, troubled friendship with Lily.

The novel intertwines themes of guilt, cultural dislocation, and the indistinct boundary between love and obsession. The novel unfolds through Lucy’s recounts of the events leading up to Lily’s death, but her memories are disjointed and unreliable, leading readers to wonder how much of her version of reality can be believed. With its haunting atmosphere and complex character dynamics, The Earthquake Bird is as much a psychological portrait as a murder mystery.

Lucy’s Third-Person Narration

One of the most striking aspects of the novel is Lucy’s tendency to refer to herself in the third person when recounting her past. This shall seem, at first, an odd and disorienting narrative choice. But as I delved further, it was obvious that this was a conscious mirroring of Lucy’s psychological state. Her disconnection from her own memories reflects her emotional detachment, a coping mechanism she’s developed through her traumatic experiences and unbearable sense of guilt.

Lucy’s belief that she brings disaster and death to those around her is a recurring theme. She bears the burden of past tragedies, believing she is somehow to blame. This third-person narration creates a distance between her present self and her past actions, as though she’s attempting to disassociate from the person she used to be. This narrative technique enhances the haunting quality of the novel, immersing readers in Lucy’s splintered self.

The Mystery of Teiji

Lucy’s relationship with Teiji is at the core of the story, and it is as mysterious as the man himself. Despite being his girlfriend, Lucy realizes how little she truly knows about him. She doesn’t even know his last name. Surprising moments like Teiji’s casual mention of his love for mopping floors and washing up, or Lucy’s hearing him sing, remind us that people are always more complicated than we imagine. There are facets of Teiji that remain hidden from Lucy, even after they’ve spent a great deal of time together.

This realization resonated with me deeply. It’s a humbling reminder that we never fully know someone, no matter how close we are or how long we’ve been in each other’s lives. People have depths, and their inner worlds often remain a mystery. For Lucy, this lack of understanding becomes both a source of fascination and frustration, adding tension to their already strained relationship.

Chapter 12: Grief and Betrayal

If I had to pick a favorite part of the novel, it would be Chapter 12. In this chapter, Lucy is grieving the loss of her lover while grappling with the emotional aftermath of Teiji and Lily’s betrayal. What most impressed me was the way Jones portrayed Lucy’s pain so subtly. The chapter doesn’t linger on Lucy’s heartbreak explicitly, but her suffering is all but tangible in every sentence. The emptiness that she feels, the way in which her world appears to collapse in on itself—it’s all there, woven into the fabric of the narrative.

Jones’s ability to evoke such deep emotions without resorting to melodrama is truly masterful. It made me feel Lucy’s pain as if it were my own. It’s a testament to the power of understated writing—show, don’t tell.

My Thoughts on Lily Bridges

Lily Bridges is a character that elicits mixed feelings. From the start, Lucy is wary of her. Lily’s wimpy, needy attitude irritates Lucy, and it’s not hard to see why. However, Lucy secretly relishes Lily’s need for her. For someone like Lucy, who frequently feels invisible and isolated, Lily’s dependence on her makes her feel smart and capable. This dichotomy makes for an intriguing dynamic between the two women.

But I couldn’t help but disapprove of Lucy’s decision to include Lily in her private time with Teiji. If I were Lucy, I’d be even more territorial. I would not feel good about the idea of my man getting too friendly with a female friend, especially someone I am not personally fond of. And still, Lucy’s decision to allow Lily into her world says so much about who she is. It reflects her desire for validation and her struggle to navigate the dynamic of friendship and intimacy.

A Story That Haunts You

The reason The Earthquake Bird is so compelling is because it tackles guilt and identity. Lucy’s perception of herself is that she is a natural-born destroyer, that her very existence brings harm to the people she loves. It’s a guilt that permeates all facets of her life, from her relationships to how she sees her own worth.

The novel also takes up the theme of cultural displacement. As an expatriate in Japan, Lucy sometimes feels like an outsider, caught between two worlds. This alienation only exacerbates her identity crisis, heightening the poignancy of her struggles.

Final Thoughts

Reading The Earthquake Bird was an unforgettable experience. Susanna Jones has created a haunting and provocative novel, with a protagonist of such complexity whose presence reverberates long after the last page has been turned. Lucy Fly is not a loveable character; she’s full of imperfections and fear, making her narrative even more relatable.

If you’ve only seen the Netflix adaptation, then I recommend checking out the book. Although the film impressively conveys the tone of the story, the novel is a deeper exploration of Lucy’s mind and the labyrinthine relationships that make up her landscape. It’s a story about guilt, love, betrayal, and the fragmented nature of identity—a story that lingers with you, quietly unsettling, long after you turn the last page.

I’ll be reviewing the Netflix adaptation in a separate post, where I’ll explore how the movie differs from the book and whether it captures the same depth and nuance. Now, though, I’m glad to have finally read the novel. It was worth the wait, and, I suspect, a story I’ll return to, discovering different layers and meanings each time I do so.

Lover’s Bridge | An Excerpt from My Novella-in-Progress

This is a short excerpt from my novella-in-progress. The story unfolds through fragments and moments that shape the narrative from beginning to end. It follows two people (a foreign woman and a local man) who meet by chance in Taipei, Taiwan, and how their bond deepens through small, ordinary exchanges.

This scene takes place at Tamsui Fisherman’s Wharf, on a cold spring Sunday.

I chose to strip this piece (and the whole novella) of unnecessary description, leaving only the essentials—just enough for the reader to fill in the rest.

English is my third language. I used to think I needed big words or beautiful sentences to be taken seriously. But I don’t believe that anymore. This quote by Haruki Murakami reminds me why I write the way I do:

“Writing in a foreign language, with all the limitations that it entailed, removed this obstacle. It also led me to the realisation that I could express my thoughts and feelings with a limited set of words and grammatical structures, as long as I combined them effectively and linked them together in a skilful manner. Ultimately, I learned that there was no need for a lot of difficult words – I didn’t have to try to impress people with beautiful turns of phrase.”

I hope this piece lingers with you in its simplicity. If anything I write resonates with you, feel free to subscribe for updates on the novella and future posts.

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It was a Sunday when he texted.

“Do you want to go somewhere you’ve never been?”

I stared at the message for a while. It was after three in the afternoon. The sky was cloudy, and it was quiet and dreary outside. I had just finished folding laundry, still in my shorts and tank top.

“Okay. But where?”

He picked me up at four. The car was warm, and the radio was set to low. We didn’t say anything on the journey to Tamsui. The windows blurred a little from the cold, and he touched the heater with the back of his knuckle. I remember watching the skyline thin out as the river widened.

It was a chilly spring day; it was slightly sunny, but the light appeared warmer than it actually was. I pulled the jacket around me as we strolled along the wharf. Couples were everywhere, holding hands and snapping photos, while children laughed with sticky hands.

When the cool breeze began to blow, he stayed close.

We went past the food kiosks, which offered grilled squid, fried sweet potatoes, and sugar-coated strawberries on skewers. He stopped at a freezer cart and bought us two soft-serve cones: one matcha and one black sesame.

I gave him a look. “Ice cream?”

He smirked. “Trust me.”

We sat on a bench facing the docks, eating silently. The ice cream quickly melted and dripped onto his wrist. He licked it clean without a word. I giggled. He looked at me and smiled.

As twilight drew near, we strolled toward the bridge.

The Lover’s Bridge arched across the river, its pale structure gleaming in the late afternoon sun. Tourists passed us, cameras in hand, but we strolled slowly, side by side, as if we had all the time in the world.

We stopped midway.

From there, the view widened. The water below shimmered with long strokes of orange and pink. The sun fell lower beneath the horizon. Boats bobbed softly in the harbor.

I stood silently beside him. The breeze brushed a loose strand of hair across my cheek.

We did not talk because there was no need for words.

I could feel him beside me, and that was enough.

We neither touch nor lean in.

But somehow, in that hush of twilight, we felt closer than we had before.

When we eventually turned to go, he said nothing. Neither did I.

But I believe we both realized something had changed.

Even if we weren’t quite ready to admit it.