Several key representatives of the RDTL, including party leaders, parliamentarians, rebels, prime ministers and Presidents, make references to the realm of the spiritual and magical, at times insinuating or openly laying claim to having supernatural powers, such as powers of invisibility, therianthropy
(shape-shifting into animals) or communicating with ancestral spirits or God (author's interviews; Hohe 2002; Kammen 2009 and Nygaard-Christensen 2011).
Dyson (2008: 34), an author of Benuaq origin and Professor of Anthropology, opens another avenue toward an understanding of the timang in a very short comment: "The tiger in Benuaq culture is a were-animal (binatang jadi-jadian), who does not have a definite shape, but can kill humans immediately." (17) Here Dyson seems to refer to ailuranthropy, a typical form of therianthropy
in Borneo, that is, the transformation of selected humans into a feline therianthropic being, in this case were-tigers, or -leopards.
This methodology has yielded a wealth of information about such details as the prevalence of certain animal representations, the use of therianthropy
(combining human and animal features in a single image), the significance of body posture, and the meaning of abstract line patterns that connect figures.