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The river base camp for the RGS-IBG 1977-8 expedition. As Gunung Mulu is so remote and difficult to access, supplies were either flown in by helicopter or brought in via a long canoe journey.

The tiny orange tents in the centre of the image, on top of the limestone pinnacle, were used as the advance camp for the speleologists and scientists who first researched the Mulu caves.

The dramatic landscape of the Gunung Mulu National Park consists of impenetrable jungle and many steep, exposed limestone pillars and outcrops such as these.

The remote "Pinnacle Camp" of the RGS-IBG 1977-8 expedition, perilously perched on top of one of the dramatic and steep limestone pinnacles in Gunung Mulu National Park.

A speleologist stands at the mouth of one of the many networks of Mulu caves and caverns which stretch for over 320 kilometres underground.

Trekking out from "Pinnacle Camp" through the impenetrable jungle of Gunung Mulu. The thick vegetation and undergrowth remains largely untouched by humans and full of wildlife.

A speleologist examines stalactites (hanging from the roof) and stalagmites (growing up from the floor) that have formed over tens of years of slow deposition within the Mulu caves.

Inside previously unchartered and uncatalogued caves with the RGS-IBG 1977-8 Expedition team. Notice the huge array of limestone formations caused by weathering and deposition.

Clearwater Cave, part of the Mulu complex now accessible and open to tourists. The river passing through these caves has already travelled 170km underground before surfacing here.

A view towards the mouth of the colossal Deer Cave, home to three million wrinkle lipped bats and first studied by the Royal Geographical Society (with IBG)'s expedition in 1977-78.

More than two million wrinkle lipped bats fly out of the cover of Deer Cave when dusk falls in search of food. It can take more than an hour for all of the bats to exit in a spectacular flying formation.

These incredible limestone pinnacles in Gunung Mulu National Park are formed by the same karst weathering that creates the amazing Mulu Caves.

1910 - The Protestant Cathedral in Kuching. Many missionaries travelled to Sarawak under the reign of the White Rajas. Today, tribes often follow Christianity with a mixture of animist beliefs.

Fort Margarita in Kuching, built and strengthened by the Second Raja Charles Brookes, who did much to develop the city's infrastructure throughout the late 19th century.

1910 - The Sarawak Museum, Kuching, established in 1891 by Charles Brook, the second Raja of Sarawak. It acts as a permanent display of local arts and crafts and examples of native animals.

1913 - A Sarawak coastal steamer at the bazaar on the Baram River. Sir James Brooke's history as a trader encouraged him to promote regional and global trade to and from Sarawak.

The Kuching General Post Office, commissioned by the third White Raja in 1931 is an excellent example of some of the colonial-style architecture still seen in Kuching today.

1910 - The Residency of the Raja of Sarawak, Kuching. Sir James Brooke became the first "White Raja" in 1841 and he and his two nephews ruled until after the end of World War II in 1946.

An aerial view over Kuching, which was chosen by Sir James Brooke as the seat of his government and empire, established on the river for marine access away from the swampy coastal land.

The Sarawak State Assembly Building in Kuching. Early reforms gave the Sarawak Government more power in 1941, although the Kingdom became a British colony after the war.

1910 - A tomb in Kuching showing classical Chinese influences. The predominant religions today are Islam and Christianity, which are also interwoven with traditional animist beliefs.

A portrait of Sir James Brooke, the first White Raja of Sarawak and ruler between 1842 and 1868, who was "awarded" Sarawak as a prize for helping to control piracy in the region.

1910 - "A Chinese temple, Kuching." The Brookes encouraged migration of Chinese traders to Sarawak to help bolster trade and industry, and their influences on architecture can be seen today.

Charles Brooke, the second Raja of Sarawak, depicted on a one cent coin issued for use in the territory in his honour in 1870.

1910 - Fish drying in a street in Kuching. Kuching is a river port, set slightly back from the coast due to low-lying swampy land but was a major centre for fishing and trade in Sarawak.

An Iban tribesman prepares darts for use with a blowpipes. Iban have used blowpipes for generations to hunt, especially small, fast moving jungle animals like birds or monkeys.

1905 - An Iban warrior lashing a spearhead to a blowpipe. These hollow tubes are used to "blow" darts tipped with poison from plants through the air to hunt small prey such as monkeys or birds.

1905 - A portrait of a "Sea Dayak" or Iban warrior. Note the characteristic bone jewellery and tribal tattoos, which varied from tribe to tribe.

2005 - A modern Iban settlement in Rumah Ugat, Kapit, Sarawak. Although the structures can now be built using modern materials, they follow the traditional style of communal longhouse living.

1905 - A young Iban girl. The corset around her waist is made of bamboo, and will be decorated with charms throughout her life depending on the prosperity of her tribe and family.

1905 - Long Dapoi, Tinjar River. This view shows a typical Iban settlement of one or more large longhouses, with a small river harbour nearby for the community's canoes.

A collection of the preserved skulls of enemies hangs in an Iban longhouse for luck and as a warning, although the Ibans stopped the practice of head hunting in the 1930s.

1905 - "A Sea Dayak warrior" poses with the collected heads of enemies. A show of strength and part of rituals, head hunting was ceased by the Iban in the 1930s.

A modern Iban longhouse built in the traditional style using materials sourced from within the wood. Ibans maintain a culture of communal living, with one village sharing a large living space.

1905 - "Dayak Warfare" - Iban soldiers demonstrating their fighting techniques using large heavy shields and long blowpipes which also have spears lashed to the end for close-hand fighting.

1905 - "Punans heads taken by Sea Dyaks". When the traditional tribal lands of the Iban came under treat from other tribes, Iban warriors reacted with violence if neccesary to defend their home.

Young girls dressed in a modern interpretation of traditional Iban costume for the Iban harvest festival, Gawai Dayak. All villagers will return to the longhouse to celebrate the village's harvest.

1905 - "A Sea Dayak head feast". After battle it was common to honour the Iban War God Singalang Burong with rituals and feasts celebrating the warrior's victory.

1905 -" Offerings to the omen birds". Ibans were traditionally an animist people, with strong beliefs which revolved around their connection with the world around them.

2009 - An Iban elder, with traditional tribal tattoos, mends a fishing net within the communal longhouse. Although more modern materials may be used, traditional techniques prevail.

1905 - A young Iban woman in traditional dress helps to decorate a young Iban warrior. Traditional Iban costumes were often made of natural materials found in the forests around them.

1905 - "A Sea Dayak house in the course of construction". Iban tribes have always lived in large, raised communal dwellings called longhouses, which are divided up into family quarters.