The Origin of Kadazan/Dusuns
Source: http://www.geocities.com/Hollywood/Academy/7637/kadazanDusun.html
POPULAR LEGENDS AMONG KADAZAN-DUSUNS'
It is a sad reality that the true account of our
Kadazan/Dusuns' origin and historical background has been buried
lost in the unwritten past. Today all that remain are social
scientists' theories and legendary tales which are yet to be
married to produce focal points of dependable commonalties.
The purpose of representing the legendary tales regarding
Kadazan/Dusuns' origin is for us to have at least a basis to re-visit
our past possibilities wherein perhaps some scientists will burst
into the unknown to clarify our origin-identity crisis.
The Legend of NUNUK RAGANG
This is the place once stood a giant Nunuk Ragang, now replaced
with a faux giant concrete tree for remembrance.
Locally, the unwritten history of the Kadazan/Dusuns has
been orally transmitted from generation to generation in legendary
tales. A lucky catch of this generation is the legend that the
Kadazan/Dusuns originated from "Nunuk Ragang" which can
roughly be located to-day at Tampias, where two rivers (Liwagu
and Gelibang) meet to the East of Ranau and Tambunan.
"Nunuk" is a Kadazan/Dusun word for a Banyan Tree.
"Ragang" comes from the Kadazan/Dusun word "Aragang or
Aagang" which means Red. Nunuk look like giant mangroves with
highly developed buttress stems with deep indentions that provide
good natural shelters. The Nunuk Ragang or Red Banyan tree as
told by the old folks, Widu Tambunan measured six out-stretched
arms in circumference. Its canopy top was estimated to be able to
shelter under its seven joined Kadazan/Dusuns' huts. (A hut
measures 12 by 20 feet).
Its numerous branches and giant thick foliage provided for
ideal shelter and play-grounds of wild life, birds, insects and even
spirits according to local beliefs. When the morning sun rose, the
Nunuk Ragang settlers would climb to the branches of the Nunuk
tree to bask in the sun and then enjoy plunging into the great cool
river pool below. It was believed that the roots of the Nunuk tree
produced red latex that gave the pool not only the reddish
coloration but also its medicinal value. Thus the name Nunuk
Ragang. In fact the Nunuk's latex is still used to treat rashes and
other minor skin diseases.
The early Kadazan/Dusuns' community at Nunuk Ragang
lived a carefree life, enjoying the abundant supply of food and
other basic necessities from the richness of nature that surrounded
them. The legend relates that the Chinese adventurers from
Kinabatangan and Labuk areas had their first encounter with the
Kadazan/Dusuns. This was followed up by the marriage of the
daughter of the Kadazan/Dusun chief to one of the Chinese
heroes, who were rich enough to afford the dowry of 7 huge jars
plus copper and silver wares.
The population increased by leaps and bound. It became
more difficult to get food from nearby. The river had considerably
eroded its banks and the Nunuk Ragang began to bend lower and
lower into the river pool. The Chief then instructed his men into
expeditions to look for new suitable settlements.
The Kadazan/Dusun migration movement thus began
towards the west to Tambunan, Ranau, Penampang and towards
the east to Labuk and beyond to where the Kadazan/Dusuns are
found at present. River tributaries became the principal guides
to the direction of travelling. The expeditions occurred in groups
and therefore had multi-destinations. Each group formed their own
long house for unity and strength against wild beasts and
intrusions by other communal groupings.
As they spread west wards the Kadazan/Dusuns met the
Bruneis and other settlers of the West Coast. Barter Trade
occurred from which the Kadazan/Dusuns got their gongs, copper
and silver girdles, necklaces and bangles from the Bruneis. Where
the dispute over territorial matters occurred it often ended into
inter-communal warfare with the use of "Gayangs" (long-head-
hunting knives) and blowpipes with poisoned darts.
Head-Hunting worsened when groups join together to form
larger group to attack another. The advent of the Bajaus referred to
by the old folks as "Sama" under the famous Colonial Rebel, Mat
Salleh further fanned, inter-communal head-hunting activities for
Mat Salleh's men sided with some communal groups while
plundering others. It was only during the advent of the British that
head-hunting died down due to better peace and order condition.
And according to old folk’s story, British had taken Ibans
warriors to Sabah to fight for Mat Salleh. After the Mat Salleh
epoch, some of the ibans work for Timber Company here and
married with locals and most of their descendant can be trace
down somewhere in Labuk and Beluran.
The word "DUSUN" is a Brunei-Malay word for a mixed form
usually identified with Dusun People - "Farmer". Later, the British
adopted the word "DUSUN" to describe the people. Bruneian
called the local tribe people as Dusun because most of them are
farmers.
Some says that the word Kadazan was a late conception by
the educated locals to liberate themselves from the word "Dusun"
which was regarded as low class and primitive people, the late
Tun Fuad Stephens coined the word to uplift the image of the
locals in 1963. Especially because Penampang was one of the
nearest Tamu Centre - "Open Market", besides being close to
Towns (kakadazan).
The first Tamu centre was situated in Inobong Penampang.
The Bobolian or Bobohizan (priestesses) say that the meaning of
‘Kadazan’ is Tuhun - in english 'the people'. But according to the
Kadazan folks in Penampang, they claimed that "Kadazan" exists
even before their great-grand-mother was born.
I also found a "Kadazan Dictionary and Grammar" book,
which dated in 1958. The book has been compiled and printed in
Australia and the first page I saw a picture of Kangaroo with a
words of "A Gift From The Australian People Under The Colombo
Plan". When I lifted to page 9, i saw this interesting statement by
the writer as quoting:- " When i came to North Borneo in 1932
and was detailed to work amongst the Kadazan in Penampang
and surrounding village", meaning to say, the Kadazan name does
exist even before 1963 (as claimed by some). Kadazan was the
name of the local community in Penampang.
Same goes with the Dusuns in Tambunan, Ranau, Telupid,
Beluran, Tuaran, Papar etc. They have been called Dusun all the
while, but nobody knows that actually, they have their own Identity
Name.
The Kadazan-Dusun Concept Of Creation
It is said that in the beginning, "Kinorohingan" the God of
the Kadazan-Dusuns and his wife "Suminudu" had an only
daughter known as "Huminodun". Kinorohingan in his preparation
for his creation of the Kadazan-Dusuns sacrificed his only
daughter, Huminodun and planted, as if they were seeds, the
various parts of her body.
Rice then as staple food of not only the Kadazan-Dusun but
also most Asians grew out of Huminodun's flesh. Other parts of her
body became other varieties of foods for the people. Padi, because
it is part of Huminodun, embodies a sacred spirit namely
"Bambaazon" or in some dialects "Bambarayon" and so yearly
during Harvest festival or "Kaamatan", the Kadazan-Dusuns
regard it befitting to hold a feasting celebration to honour
Bambaazon. In turn the Bambaazon is believed to better the
people's harvests year after year.
Mount Kinabalu (Akin Nabalu - "The Ancestor's Mountain") -
Sacred Mountain for the Kadazan/Dusun
Kadazan /Dusun believed that when they died, their spirit will
be resting at Mount Kinabalu "Aki Nabalu", a place that
Kinorohingan/God has given them to rest in peace. Locals
believe that Ritual Ceremony or "Sogit" should be practise every
year to pray and or to naturalised the guiding spirit, but nowadays
it was not practiced by the younger generation.
Is it because of the existence of religion or disbelieved of the
old Adats? It is sad that the younger generation always made a
wrong perceptions about the old adats. It is not superstitious or
wrong to believe that when you climb the mountain, you should not
make a lot of noise, or chasing at an odd thing like animals and
wandering around alone or taking stones or plants from the
mountain, otherwise bad things may happen.
It is said that the mountain is the home of the spirits and the
spirits wants human to behave like how you want you guest
behave when they visit your home. It is advisible but not a must,
before you climb Mount Kinabalu, you ask for permission to the Aki
Spirit - the ancestor's spirit, that you're going to visit their place and
ask for a safe journey.
Kapir (Paganism) - The Kadazan/Dusuns' Religion: (Before
Christianity & Islamic religion came)
The Kadazan individual family or community as a ritual isolate
is in constant interaction with the spirit world. This involves a
number of sacrificial ceremonies to create a balanced ritual state
between the Kadazan/Dusuns and those numbers of the spirit
world.
The Kadazan/Dusuns believe in four principal spirits:
1. "Minamangun/Kinorohingan or Kinoingan" - the
Almighty Creator
2. "Koduduwo/Koduduvo" - a living person's spirit
3. "Tombiruoh/Tombivo" - the ghostly spirit of the dead
4. "Rogon" - the evil spirits
The "Minamangun" is the overall creator and giver of all the
forms of life and good materials. However the "Rogon" or the
devils make use of God's creations inhabits them and make them
objects and tools for evil doings.
The Rogon's major occupation is to get served and pleased.
They find pleasure in disturbing man's well being and his
immediate possessions and source of livelihood and to make
peace with them becomes a pre-dominant ritual practice of the
priests and much lesser to thank Minamangun.
So like the Roman Catholic priests to represent Christ being
his disciple, making use of the prayers to internalise his grace and
worthiness, the priest or "Bobolian/Bobohizan" invoke the good
spirit through her long beckoning prayers with the "rogon" member
responsible for the mischievous acts.
The "Komburongoh" is a collection of metal pieces, tiny
brass bells, a bead of uniformly cut stem of the swamp grass
locally called "Komburongoh" itself, canine teeth of wild boars or
bear, ring like stones and roots of some local trees.
It is often referred to as "Sukuon" or consultants for thorough
the "Komburongoh" and "Gonding" (only the metallic part of
whole collection), the Minamangun may give explanation for the
sickness or makes it possible for the devil to explain itself in a
dialogue form.
Bobohizans Intervention Process and Performance in Relation to
the Sick
a) Calling a Bobolian/Bobohizan or priestess: When someone's
illness is prolonged and severe in the home, a bobohizan or
priestess is usually called upon. The bobohizan is fed with the
latest information will give the bobohizan a good background in
locating to the source of sickness.
b) Preliminary consultation with the "Susukuon" or the good spirit
consultants: Before the bobohizan goes to the next house of the
sick person the next day, she has first got to consult her
"Susukuon" the night before as to how best and with what offerings
shall she approach the healing ceremony.
She will then know ahead of time whether a chicken, a pig or even
a buffalo is needed as a sacrifice. At some time, it may take only a
simple "rinait" or prayer to attend to the sick.
c) Rinaits/Prayers: There are number of "Rinaits" or prayers that a
bobohizan has to choose depending upon the cause of the
sickness. The basic is of course the "Popo'ontong" or "Sumuku" to
get in touch with the good spirit consultants for further guidance of
the "Susukuon", the bobohizan may proceed to any of the following
or other form of prayers;
i) Modsoluhut do Sunduan - Searching for a strayed
"Kunduduwo" or spirit of the sick person and preparing for its home
coming.
ii) Modsurung - Appeasing the evil spirits that cause person's
sickness with the offerings.
iii) Magambawon - To reach the stage of "Rundukun" or being in a
trance of possible dialogue with the evil spirit and the priestess
who becomes an oracle for the people who ask questions about
evil spirit's intentions. This is the longest performance of the
priestess. It lasts for almost 24 hours.
iv) Mogidu do Timporon or Monkigit - Cleaning the body from
debris that has been induced into the body by evil spirits.
v) Mongkidu do Tumpadan - Curing a person from the effects of
black magicians.
vi) Momupu do Namatai - To celebrate the sick person from the
grip or disturbance of the dead.
Festivals
a) Moginakan/Great Feast: This great feast was once a yearly
affair for all the numbers of the Kadazan/Dusuns' extended family
system. For this feast, only relatives are welcomed and therefore
was a great chance for all those who are related to each other to
get to know each other and later visit each other.
Usually the extended family groups will support each other in times
of difficulties. This feast may last for at least 5 days and 5 nights
involving a number of buffaloes slaughtered and a considerable
amount of Tapai.
b) Celebrations related to rice-cultivation:
i) Kapampanan do Mangasok - This is the closing ceremony of
the village padi-nursery making.
ii) Madsalud - Blessing of the newly transplanted rice harvesting.
iii) Posoitan do Bambarayon/Bambaazon - Harvest Festivals to
give thanks to the rice spirits - "Bambarayon" and to invite them to
feast together. The Bobolian leads the procession then to the padi
store house and leave seven bamboo cups of first class tapai,
seven boiled eggs, some chicken meat and rice on top of the barn
of padi. The procession the proceeds back, to the main house to
feast. Modern harvest festival now included buffalo race, beauty
contest, arm wrestling and tapai drinking competitions as
highlights.
In Tambunan, the harvest festival is partially a home-coming
for the "bambarayon" of the family to the padi-store house where it
will rest until the next rice-planting seasons comes.
Some days of observance:
a) Full Moon
b) Death day till burial
c) Making the grave hut
d) On the day of preparing Tapai.
e) On ominous days: - A millipede passes across the footpath -
When your feet got caught or hit stone on your way to wherever -
When you have a bad and heavy dream - When you dream that
you tooth got broken and you cry out loud - "Betoken somebody
you know will die"- When the blackbirds cry out as you enter the
jungles - "Badluck is on the way".
After being treated by priestess for a day sometimes for three
days one is not allowed to go out from the house.
"THE ORIGIN OF MAGAVAU"
"Magavau" varies in accordance with the different dialects
and districts in the State. The belief however is the same. The
Kadazans believe that in the beginning, the God of the Kadazan
people called "KINOINGAN" and his wife "SUMINUNDU" had a
daughter known as "HUMINODUN". Kinoingan in his preparation
for his creation of the Kadazan people, sacrificed His only
daughter, Huminodun and planted, as if they were seeds, the
various parts of the body so that food may grow out of the soil
where it was planted, and that His people will not go hungry.
Rice, then as the staple food of the Kadazans, as all
Malaysians and most Asians, grew out of Hominodun’s flesh. The
other parts of her body became other varieties of food for the
Kadazans. Padi, because it is part of Huminodun embodies a
spirit, known as "BAMBAZON" and from time to time the Kadazans
have found it benefiting that this spirit should be honoured so that
bigger and better harvest would be reaped every harvest season.
The thinking behind this is not hard to grasp. The importance
of rice is self-evident, but underlying is the everlasting is the
everlasting gratitude of the Kadazans to their Creator who
sacrificed His only daughter in order to provide food for His people.
THE HONOURING OF BAMBAAZON
In preparation for the ceremony, the village priestess carefully
select stalks of padi and ties them together just before the
harvesting period. These padi stalks are left in the field and not to
be cut or tampered with until after the harvesting is completed.
The selected stalks of padi symbolise the Spirit of Padi, that
is Bambaazon. As soon as the harvest is over these stalks are cut
by the priestess and taken into the house of the owner of the field.
The spirit is now in the house. Magavau will then take place when
the padi is winnowed and stored away into the barns.
THE CEREMONY OF MAGAVAU
The ceremony of Magavau begins just after sunset. The
Priestess and her attendants sit on the floor in the living room and
start chanting ancient prayers to Bambaazon. This goes on far into
the night thereafter the priestess and attendants stand up and
circle slowly around the living room, still chanting.
After a while they start to sing Songs of Praise to
Bambaazon. At this stage the men join in the circle singing
together with the priestess and attendants. As they sing the stamp
their feet on the floor in rhythmic timing and at regular intervals
uttering the awe-in-sparing "Pangkis" which is the triumphant cry
of the Kadazans.
This ceremony will go on until break of dawn when
preparations are made to feed Bambaazon with the "Habot"
(fermented rice, with ingredients similar to tapai, prepared
especially for the Bambaazon the previous evening) and tapai.
The ceremony ends with merry making as a mark of
thanksgiving. Bambaazon stays in the house, guarding the padi in
the barn, until the next planting season when another ceremony
known as "MONOGIT" is performed to take her to the padi fields.
THE HERITAGE OF GONGS
The late Chief Priestess Bobohizan, Bianti Moujing of
Kampung Kandazon and the High Priestess Bobohizan, Binjulin
Sigayun of Kampung Hungab were consulted during their heydays
on the evolution of gongs and the beats rhythm. Recently, OKK
Datuk Jintol Mogunting, the former District Native Chief of
Penampang, who is an authority on the traditional culture and
customs was also consulted and he gave similar narration of the
legend that was used for centuries of generations.
It was said that after the resurrection of Huminodun from the
original Bambaazon, the lifestyle of the Nunuk Ragang people as
they were then known, began to improve as there was abundant
supply of rice. The legend goes on to narrate that Huminodun
produced the bobohizan and taught them the art of rites, ritual
practices and ceremonies, taboos, traditional cultures including the
art of gong beating and the sumazau dance.
It was also said that during the period of Nunuk Ragang the
bobohizan taught the people to fashion bamboo's into various
lengths shapes and sizes and arranged them into an ensemble of
seven musical instruments, the seventh item being the drum or
gandang, which we know today as tongkungon, tongunggu and
tongunggak. The bobohizan then taught the people the gong beat
rhythm, known today as magagung, botibas and dunsai. Another
musical instrument, the kulintangan; akin to the xylophone, would
be played as an accompaniment to the magagung.
In the late 18th century, the Brunei traders introduced brass
gong badils (canons) and brasswares in North Borneo (Sabah).
The Kadazandusun were fascinated with these new brass items for
they perceived the brasswares elegant and gong sound melodious.
They then began to acquire collections of these brass times as
family heirlooms and the gongs were arranged into the typical
ensemble of seven instruments, to replace the bamboo gongs.
Since then the gong beats and rhythm were improved for a variety
usage.
The gong beats to accompany any ritual ceremonies are
usually monotonous. As for weddings, festive occasions and
welcoming receptions for dignitaries, the rhythm of the gong beat is
exhilarating, melodious, lively and smooth. Sometimes the botibas
gong beat is performed as variation. During funerals, the dunsai
gong beat is very solemn and fearsome as mark of respect for the
dead. The single beat of a solitary gong at short intervals is a
signal for emergencies such as house on fire and missing persons
lost in the jungle or drowning.

However, it is not surprising that not all the Kadazandusun

people are skilful in gong beating. It would require one long
practice to gain experience. It is even more disheartening to note
that not many Kadazandusun youths today are inclined to pursue
knowledge in these two cultural issues.

Thus magagung competitions and sumazau competitions are

organised at the village level not only to mark the Kaamatan
celebrations but more so to preserve and to promote the culture of
Kadazandusun music and dance. Eventually, the competitions are
held at district level where the Sumazau competitions were judged
according to its choreography and the magagung according to the
gong beats, rhythm and tempo.

In the early 1900, these brass items were valuable properties

and became a symbol of family wealth. Once, they were highly in
demand as dowries for marriage. Therefore, the families who
were lacking these properties would face difficulty in complying
with the requirements for dowry. They would be compelled to
search for these items elsewhere before the wedding. This custom
still prevails in certain districts. However, many districts have most
of the dowry converted into cash.

As for the badil, brassware and especially the gongs, they

have become priceless and rare commodities mainly because they
are very close to extinction as they are no longer available
elsewhere. An ordinary set of gongs would cost about RM10,000
whereas the best set with high quality sound would cost around
RM15,000.

Actually, the original brass gongs as they are popularly

known, are not thoroughly made of brass. These gongs actually
comprise of composites of iron, brass and copper thus a smooth,
reverberating and xylophonic tone is produced. Gongs made
entirely of brass are not popular because the sound produced is
flatsonic resonance and therefore not preferred by many.

Kulintangan or miniature gongs consist of nine ensemble and

according to preference, may be performed simultaneously with
the gong to enhance the gong music.

The latest type of gongs are made entirely of flat iron sheets,
produced in Kudat. These are usually available at the weekend
market or Tamu in Donggongon, Penampang. Each set would cost
between RM700 to RM1500. The sound quality of these gongs are
more like cymbals clashing and shrills.

Those who are interested to know the best quality melody

gongs, you may drop by to any magagung and sumazau
competitions during Harvest Festival/Kaamatan on 30th to 31st
May every year at Kadazan Dusun Central Association (KDCA)
in Penampang.