Sesungguhnya, banyak acara dianjurkan untuk orang ramai bergembira dan bersukaria pada bulan ini. Perayaan utama pada bulan Mei di Sabah ialah tidak lain dan tidak bukan Pesta Kaamatan. Pesta ini bermula pada setiap 1 Mei, di mana dilakukan pelancaran Pesta Kaamatan. Hari tersebut amat signifikan kerana ia merupakan hari cuti awam, sempena “Hari Buruh”.

Selepas sahaja dilancarkan maka bergemalah paluan gong di merata tempat di Sabah di mana siri perayaan Kaamatan di semua daerah, dan malah dihampir semua kampung, khusus di mana penduduk majoritinya ialah Kadazandusun.

Setiap Sabtu dan Ahad sudah habis diperuntukkan untuk sambutan perayaan tersebut. Sudah tentunya, acara kemuncak perayaan ini ialah pada 30 dan 31 Mei, yang mana telah diwartakan oleh Kerajaan Negeri Sabah sebagai cuti umum. Pada dua hari inilah sambutan-sambutan kecil di kampung-kampung dan sederhana di daerah-daerah digerakkan ke arah sambutan kemuncaknya di satu pusat tertentu. Di sinilah diadakan acara sukaneka, pameran, pertunjukan tarian, pertandingan “sugandai Kaamatan” dan paluan gong yang tidak terhingga meriahnya. Acara kemuncaknya pula ialah Pertandingan Ratu Unduk Ngadau, di mana gadis-gadis ayu dan jelita Kadazandusun dari semua daerah diketengahkan untuk diadili dari segi keayuan,kesopanan, kecerdasan dan kesergahan pakaian tradisi yang dipakai.Ratu “Unduk Ngadau Kaamatan”, yang mendapat inspirasi dari legenda “Huminundun” (bermaksud “yang berkorban”) akan seterusnya menjadi satu “icon” kebanggaan Negeri Sabah secara keseluruhanya. Jika tradisi budaya Kadazandusun diteliti, gadis Kadazandusun yang bergelar “Unduk Ngadau” ini merupakan “kombura tolundu”, gadis yang “outstanding” di kalangan ribuan gadis atau wanita Kadazandusun. Sebenarnya “Unduk Ngadau”itu berasal dari perkataan “runduk tadau”, yang bermakna “gadis yang dimahkotakan sinaran cahaya matahari”. Ia menggambarkan ciri-ciri seorang gadis jati Kadazandusun yang terserlah kejelitaan, keayuan, kesopanan, kecerdasan, kemuliaan, kekudusannya yang dilihat sebagai “role model” (idola) dan sumber harapan kepada komuniti Kadazandusun secara keseluruhannya. Sesungguhnya, maksud tersirat di sebalik “Unduk Ngadau” itu adalah sama signifikannya dengan gelaran “Huguan Siou” kerana kedua-duanya dilihat sebagai “icon”, idola dan sumber kekuatan masyarakat kadazandusun.

Beginilah indahnya sambutan Pesta Kaamatan yang dianjurkan setiap tahun, terutamanya sejak Sabah mencapai kemerdekaan pada tahun 1963.Inilah berkat kemerdekaan. Dengan kemerdekaan kini rakyat Sabah merasa selamat dan makmur, dan, dengan suasana aman-damai, mereka sudah tentunya mempunyai masa untuk menganjurkan dan merayakan acara-acara keramaian. Sudah pasti rakyat Sabah semuanya seronok dengan pesta ini yang mana turut menarik perhatian bukan sahaja di kalangan rakyat Malaysia secara keseluruhan tetapi juga dapat menarik ramai pelancong dalam dan luar negeri untuk datang ke Sabah-Negeri di Bawah Bayu untuk menyaksikan keramaian pesta ini. Berdasarkan kepada keadaan ini, masyarakat Kadazandusun juga perlulah berterimakasih dan menghargai sokongan dan bantuan Kerajaan yang selama ini tidak segan-silu memberi pengiktirafan kepada tradisi mulia komuniti ini.

Berbalik kepada istilah “kaamatan”, ia sebenarnya berasal dari perkataan “omot” atau “kotu”, yang seterusnya menjadi “kaamatan” atau “kokotuan”. Sesungguhnya ia menandakan tanda kesyukuran masyarakat Kadazandusun terhadap limpahan kurnia Yang Mahakuasa terhadap hasil tuaian padi pada musim tersebut.Kaamatan ini seringkali dirujuk dan berkisar kepada acara sukaria selepas menuai padi. Ianya berkaitrapat dengan kegiatan sosio-ekonomi “agrarian” komuniti Kadazandusun yang secara tradisinya menaman padi. Sambil bersukaria dalam Pesta Kaamatan ini, masyarakat Kadazandusun seharusnya mengambil peluang ini untuk merenung tahap kemajuan mereka dalam semua aspek, lebih-lebih lagi dari segi kedudukan sosio-ekonomi dan perniagaan. Jika Kaamatan ini berkisar kepada “penanaman padi”, komuniti Kadazandusun perlulah kritis dan bertanya pada diri sendiri apakah relevannya Kaamatan ini, jika sudah ramai anggota masyarakat Kadazandusun tidak lagi terlibat dalam penanaman padi. Sudah ramai anggota masyarakat ini, khususnya generasi muda, yang tidak tahu istilah-istilah seperti “momorilik”, “mongurak”, “mangasok”, “mananom”, “mangaradu” atau “mongomot”.

Berapa ramaikah daripada penduduk Kadazandusun yang dianggarkan berjumlah 600,000 orang di Sabah ini yang masih terlibat dengan kegitan penanaman padi? Bukankah ramai orang Kadazandusun sudah beralih kepada kegiatan-kegiatan lain seperti menanam sayur, “makan gaji” ataupun menjalankan perniagaan-perniagaan lain? Banyak juga tanah yang telah dikeluarkan oleh Jabatan Tanah dan Ukur kepada masyarakat Kadazandusun untuk maksud pertanian, khususnya penanaman padi. Malangnya, banyak tanah-tanah ini masih ditinggalkan terbiar ataupun telah diubah cara penggunaannya kepada kegiatan-kegiatan lain seperti menjadi tapak pembinaan rumah, bengkel-bengkel, kedai-kedai dsb. Apa yang jelas ialah kawasan tanaman padi sawah semakin hari semakin kecil. Begitu juga dengan penanaman padi bukit yang pada masa ini masih kurang produktif kerana belum menggunakan mekanisasi pertanian yang ekonomik. Ramai generasi muda tidak lagi berkemahiran ataupun berminat untuk bekerja sebagai penanam padi.

Jika demikian keadaannya, apakah sebenarnya tujuan kita merayakan Pesta Kaamatan? Adakah Pesta Kaamatan dirayakan semata-mata untuk mengiktiraf signifikan sejarah, kerana ianya dirayakan sejak bertahun-tahun dahulu? Atau adakah masyarakat Kadazandusun merayakannya semata-mata untuk mencari alasan untuk berpesta dan “berarrammaii tii”? Bukankah ini seolah-olah hipokrit jika Kaamatan diraikan secara besar-besaran tetapi pada tahun itu perolehan “hasil tuaian” komuniti tersebut tidak seberapa? Perlu disedari bahawa kadar sara diri Negeri Sabah dari segi pengeluaran padi pada masa kini berada ditahap kurang daripada 30%, dan selebihnya diimport dari luar negeri.

Sistem penanaman padi di Negeri Sabah juga masih berada ditakuk lama di mana kurangnya penggunaan teknologi moden dan tidak hairanlah kenapa pengeluaran padi setiap hektar seringkali tidak melepasi 3.5 tan. Sebenarnya, isu “jaminan makanan” (food security) di Sabah agak membimbangkan, dan mungkin rakyat Sabah akan menghadapi masalah kekurangan makanan dalam tempoh 50 tahun akan datang. Pengeluaran pelbagai makanan di Sabah perlulah ditingkatkan, bukan sahaja untuk kegunaan rakyat tempatan, tetapi jika boleh dieksport ke luar negeri. Soalnya, apakah peranan komuniti Kadazandusun, yang berbangga dengan penuaian padi, dalam membantu kerajaan menghadapi masalah ini?

Persoalan-persoalan di atas ditimbulkan di sini bukan untuk maksud mempersenda-sendakan perayaan ini. Sebaliknya, persoalan-persoalan di atas perlulah dijawab sekiranya komuniti Kadazandusun mahukan perayaan ini diperkukuhkan dan terus dihormati di masa-masa akan datang.

Sebenarnya banyak perkara yang perlu dibuat. Sesungguhnya, perspektif dan cara pemikiran masyarakat Kadazandusun terhadap Kaamatan ini juga perlu diubahsuai dengan realitas dunia semasa.

Persoalannya ialah, apakah kegiatan sosio-ekonomi yang perlu di “omot” oleh komuniti Kadazandusun dalam era informasi dan dunia tanpa sempadan ini? Kadazandusuun perlulah mempelbagaikan aktiviti ekonomi mereka, dan pergunakanlah Pesta Kaamatan ini sebagai ruang untuk menilai sejauhmana hasil tuaian dalam semua kegiatan tersebut. Jika kurang, lipatgandakan usaha. Jika sudah berlimpah, bantulah yang masih di belakang.

Negeri Sabah amat bertuah kerana dikurniakan oleh Yang MahaEsa dengan kepelbagaian etnik yang mana masing-masing membawa bersama mereka amalan tradisi, norma-norma dan nilai-nilai budaya yang indah dan murni. Setiap etnik boleh mempelajari dari etnik-etnik yang lain.

Sempena bulan baik ini, masyarakat Kadazandusun perlulah mempelajari dan mengambil iktibar daripada masyarakat-masyarakat lain yang menggunakan perayaan-perayaan berteraskan budaya ataupun kepercayaan untuk memperkukuhkan tahap sosio-ekonomi mereka. Contohnya, pada sambutan Hari Raya Aidil Fitri di Malaysia, kita seringkali melihat bagaimana masyarakat Melayu Islam membuat banyak persedian sebelum hari mulia tersebut. Sepanjang bulan Ramadhan, mereka menyediakan beberapa tempat bertemu di mana mereka berjual-beli kuih-muih dan pelbagai jenis makanan tradisi Melayu. Begitu juga dengan masyarakat Cina semasa perayaan Tahun Baru Cina, di mana semasa persedian sambutan, mereka mewujudkan pelbagai peluang-peluang perniagaan. Contohnya, ramai peniaga Cina yang mengambil peluang itu untuk mengimport, mengedar, ataupun menjual limau mandarin. Beberapa hari sebelum perayaan tersebut, masyarakat Cina akan berkumpul dibeberapa tempat untuk saling memperdagangkan barang-barang keperluan untuk sambutan perayaan tersebut.

Begitu juga semasa sambutan Pesta Kuih Bulan, di mana ramai usahawan-usahawan Cina membuat dan menjual banyak jenis kuih bulan untuk dinikmati oleh semua lapisan masyarakat tanpa mengira keturunan dan agama. Kegiatan masyarakat Melayu dan Cina di atas sudah tentunya mendatangkan keuntungan yang lumayan, yang dimungkinkan oleh sambutan perayaan-perayaan mereka. Maka itulah, masyarakat Kadazandusun perlu mencontohi amalan-amalan murni seperti ini, dan mengubahsuai Pesta Kaamatan itu daripada “kaamatan”(kesyukuran selepas menuai) kepada “mongomot toririmo”(penuaian yang berterusan).

Maksudnya, masyarakat Kadazandusun perlulah bijak mempergunakan kesempatan semasa pesta ini untuk berjual beli, dan melipatgandakan hasil jualan pada bulan tersebut. Jadi dalam perayaan Pesta Kaamatan, sepatutnya kaum Kadazandusun juga perlu mengambil iktibar bahawa masa ini bukanlah satu masa untuk ramai-ramai semata-mata, tetapi banyak perkara perlu dibuat.

Masyarakat Kadazandusun perlulah yakin untuk memperkenalkan produk-produk keluaran mereka. Produk dan perkhidmatan yang boleh ditawarkan dan diketengahkan secara agresif termasuklah kraftangan, kuih-muih, masakan dan minuman, pakaian tradisi, peralatan permainan dan musik tradisi, buku-buku, lencana-lencana, poster-poster, lagu-lagu dalam kaset/CD,hasil-hasil pertanian dan perikanan. Mereka juga boleh menyediakan pelbagai perkhidmatan. Contohnya, artis-artis atau seniman/seniwati Kadazandusun boleh membuat perancangan strategik di kalangan mereka dan memikirkan bagaimana mereka dapat memeriahkan pesta ini secara kolektif dan dalam masa yang sama kepakaran dan sumbangan mereka itu dapat menghasilkan pendapatan yang lumayan. Adalah dipercayai bahawa beberapa acara Kaamatan itu boleh dikontrakkan kepada pihak-pihak tertentu, terutama yang melibatkan “event management”.

Mungkin ramai yang berkata dan berhujah bahawa semua di atas telahpun dibuat. Memang diakui bahawa kesemua di atas sedang dibuat. Malah di beberapa pesta kaamatan di kampung di sepanjang 2 minggu pertama bulan Mei, 2002, telah dianjurkan “Pesta Jualan Kaamatan”. Ini memang membanggakan. Masalahnya, produk-produk keluaran dan perkhidmatan yang disediakan pada ketika ini masih terlalu kurang, dan seringkali tahap kualiti barangan tersebut dipertikaikan. Mungkin sudah sampai masanya bagi kaum Kadazandusun untuk memikirkan secara serius persedian-persedian yang perlu dibuat di pesta-pesta kaamatan di tahun-tahun akan datang supaya komuniti ini sentiasa aktif “mongomot”. Aspek pembangunan sosio-budaya dan ekonomi ini memang tidak dapat dipisahkan dengan sambutan Kaamatan ini. Maka itulah sebabnya kenapa masyarakat Kadazandusun perlu merenung dan memikirkan sedalam-dalamnya tradisi turun temurun mereka. Masyarakat Kadazandusun perlu sedar “dari mana mereka datang”dan “ke mana arah tujuan” di masa hadapan. Sudah sampai masanya masyarakat Kadazandusun menyemai perpektif, paradigma dan cekerawala pemikiran (worldview) baru supaya peranan dan sumbangan mereka sebagai satu etnik terbesar di Sabah dapat dimanfaatkan ke arah pembangunan negara bangsa. Dalam apapun perancangan, masyarakat Kadazandusun mestilah rajin, cekal, proaktif, berinisiatif dan kreatif dalam pendekatan mereka.

Justeru itu, peranan insitusi-institusi Kadazandusun, seperti Persatuan Kebudayaan Kadazandusun (KDCA) amatlah penting dalam menyediakan ruang serta membimbing masyarakat ini ke arah meningkatkan taraf hidup mereka. Secara umumnya, masa depan masyarakat Kadazandusun tetap akan cerah dan gemilang dengan syarat setiap anggota perlu sedar dengan peranan dan tanggungjawab masing-masing serta berkemampuan membuat perancangan strategik secara kolektif dan bersatupadu.

“Kotobian Tadau Tagazo Kaamatan”

* Gundohing Allan G Dumbong adalah seorang penganalisis sosio-budaya, politik dan ekonomi di Sabah. Pada masa ini beliau merupakan Setiausaha, Persatuan Kebudayaan Kadazandusun Sabah, Cawangan Tanjung Aru.

One story that I believe was largely influenced by the Chinese was the theory that Kinabalu originated from two words ‘Kina’ and ‘Balu.’ Even older folks in my village was telling this same story when we were kids. It was said that an ancient Chinese seafarer once landed in Sabah and upon seeing the mountain set off to reach it from where he landed. The Local people call him Kina. It was said that in every mountain, there is a precious stone and it was for this reason that the adventurer wanted to climb the mountain. He resided in one of the villages at the foot of the mountain waiting for the right moment to begin his ascent to the mountain.

While at the village, he befriended a Dusun maiden and married her. He finally was able to scale the mountain, retrieve the precious stone and return to China promising his young bride that he would return for her. When he did not, the young bride thought he had died in the ocean and decided to scale the mountain to join his spirit. She too never came back. My grandma said that if I ever scaled the mountain to the top, I would see a rock resembling a women in a seated position facing east. “That” I remember her saying, “is the statue of the Chinese Widow.” Unfortunately, each time I am on top of the mountain, I always forget to look for that stone.

However, this story provided us with the theory that the mountain got its name from the word Kina Balu meaning Chinese Widow (or rather the Widow of the China Man).

The other and more widely written is the theory that Kinabalu got its name from the Kadazandusun word ‘Aki Nabalu’ meaning Grand Pa Nabalu. We have more or less generally accepted the belief that Nabalu means ‘place of the dead’. However, older people along the Kadamaian and Tuaran rivers told me that ‘Nabalu’ actually means ’spirit of the dead.’

The Kadazandusuns who were perhaps more superstitious than any other tribe in Sabah have also inherited much of other Asians’ culture who are all brought up to be polite to anyone and anything. Anyone older than them is called uncle (Amai/Aman) or auntie (Inai/Inan) and those who are much older a grandpa (Aki) or grandma (odu) regardless of whether they are related or otherwise.

Similarly, their fear of the unseen world and unseen beings have got them to call anything fearsome as ‘aki’ or ‘odu.’ Living thing such as crocodile which is widely believed to be an incarnation of someone spirits is usually refered to a ‘odu’. Failing to do so will spiit which is residing in the crocodile.

A huge pampang (rock) may be said to be haunted and we are never to point our finger at them nor called them unnecessarily. So it’s no surprising if you were with a group of older folks and passing by a big rock that looks like its haunted and you suddenly hear somebody, silently but audibly say ‘Aki, potolibo po yahai.” (Grandpa, let us pass through.)

Thus, Aki Nabalu is one common way among Kadazandusun to call the Mountain and that’s how, probably, the mountain got its name. But is it? Lets look at it another way.

Sometime back, I read with interest an article that was written by someone whose name I can’t remember. When this particular writer make a connection with other names such as ‘Kinarut’ meaning ‘Chinese Road’ and ‘Kinabatangan’ meaning ‘Chinese River,’ he also attempted to make people believe that ‘Kinabalu’ indeed is ‘Chinese Widow.’

This arguments brings us to the Kadazandusun word ‘ki’ meaning ‘have’ or ‘exist.’ However, this word on its won can not be used in daily converation as it is only used to point to something that exist. On its own, this word is followed by ‘kivaa,’ ‘kiharo,’ or ‘kiwaro.’ When used with another word, we therefore have such words as ‘kivaig’ meaning have water, ‘kibangkad’ meaning have a shirt, ‘kiwatu’ meaning have stone and many more.

Kiulu in the district of Tuaran got it name from a small river called ‘Kiulu.’ In the old days, travelers from up river usually stop at this river to have their lunch before continuing their journey. Firstly because the small river provided them with drinking water and secondly, growing on both sides of the riverbanks is a kind of bamboo locally known as ‘tulu.’ The same bamboo is used to make drinking glasses called ’suki.’ There were no name for the river back then, and these travelers only refers to this stopping place as the river that have the ‘tulu’ or ‘Ki tulu’ and later it was just plain ‘Kiulu.’

Back to our mountain. Since ‘nabalu’ means ’spirit’ or ’spirit of the dead’ to most of the people who live around the mountain, naturally the mountain would be referred to a ‘ki nabalu’ meaning spirit exist or place that have spirit of the dead.

© Lesaya Lopog Sorudim

Sabah folklore, legends and superstition have been mainly handed down generations by way of Oral Tradition. Version of each folklore, legends and superstition could vary from generation to generation or from place to place.

Sabah itself is endowed with a rich Oral Tradition in folklore, legends and superstition as we have so many ethnic groups, more than 50 enthonlinguistic groups. The largest being the Kadazandusun, Bajau, and Murut. Each of them have their own folktales, legends and superstitions.

In recent years efforts have been made to record these oral tradition into books so we could share them with our younger generation. In the olden days of course, we were fortunate to have our grandparents, who would sit and tell us stories.

As a tourist guide, you would be ask legends of places of interest and the superstition of the native of Sabah. Therefore, it is important that you have some knowledge of folk tales, legends and superstition at your fingertips to tell to the tourist to make their stay more Interesting.

Some of the famous place tourist can visit is of course Mount Kinabalu, the Hot Spring, Tambunan, Batu Punggol and so on.

Knowing the people in Sabah would be an added advantage when visiting many places especially in the interior or perhaps even near the cities and town where some of the natives live. For the purpose of some minor introduction of Sabah, hereunder are some selected subject that might be of interest.

Origin of the Kadazan/Dusun

The Kadazan/Dusun have a legend of their origin. As my own father told me, the origin of his forefathers were from a place called Nunuk Ragang. This legend was handed down orally by his forefathers down to his children till today.

It was said that the Kadazan/Dusun people originated from a place called ‘Nunuk Ragang’ which is roughly located at Tampias, where two rivers, Liwagu and Gelibang meet to the east of Ranau and Tambunan.

Nunuk is a Dusun word for ‘Bayan Tree’, Ragang comes from the word ‘Aragang’ which means red. Nunuk look like giant that provide good natural shelters. It’s tree top was estimated to be able to shelter under seven Kadazan/Dusun huts (a hut measure 12 by 20 feet).

It’s numerous branches and giant thick foliage provide for ideal shelter and playground of wild life; bird, insect and even spirit according to local belief. When the 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 produce red latex that gave the pool not only reddish coloration but also its medicinal value. Thus the name Nunuk Ragang. Nunuk latex is still used to treat rashes andother minor skin diseases.

These early inhabitant at Nunuk Ragang lived a care free life enjoying the abundant richness of nature that surrounded them.

It was also related in the lagend that the Chinese adventures from Kinabatangan and Labuk areas had their first encounter the Kadazan/Dusun.

A marriage between one of the Chinese heroes and the daughter of the Kadazan/Dusun cheif soon followed. The dowry were said to be of 7 huge jars plus copper and silver wares.

As time went on, the population increased, making food hard to get nearby. The Nunuk Ragang began to bend lower and lower into the river. The chief then instructed his men to look for new settlement. Thus river tributaries became the principle guide to the direction of travelling. Each group followed different tributaries of the river, thus it is found today that Kadazan/Dusun are found mainly along rivers and hills.

Each group formed their own long-house for unity and strength against wild beast and intrusion by other communal groups. As they spread westward that Kadazan/Dusun met the brunei and other settlers of West. The advent of the Bajau referred to by the old flok as ‘Sama’.

The early Kadazan/Dusun never actually had name for themselves as a tribal people. Wherever they settles, they were named according to the natural significant of a place, be it trees, rivers, landscape or even peculiar or significant occurrence.

The word ‘Dusun’ is a Brunei Malay word for an orchard or those who plant crop in the inland. Later then the British adopted the word ‘Dusun’ to describe the native people.

The people however were related that their early predesseor from China namely ‘Lo Sun’ and company, the chinese immgrant adopted the ‘Dusun’ name for the tribal people.

However, the word Kadazan was adopted in the early 60’s by the educated Kadazan to liberate themselves from the word Dusun. But however, some people still prefer to call themselves Dusun and therefore the KDCA has made a resolution to use both names Kadazan/Dusun.

The Legend of Mount Kinabalu

The Mount Kinabalu being a significant feature in the life of the early Kadazan/Dusun, also has a variety of legend and superstitions attached to it.

One of popular legends of Mount Kinabalu is about the dragon who lived at the top of Mount Kinabalu, who was said to have a ‘Butiza’, a lunimous jewel a bezoar stone, which he used as his lamp and plaything.

On moonlight night the people of Ranau and Tamparuli places would look up at Kinabalu and they saw the bright gem being tossed up and caught again and again on the dragon’s forked tongue.

The story about this dragon luminous jewel, spred beyond the seas, even as far as China. The Emperor who heard about it was determined to get possessions of the jewel. He send away of his best warriors to get it but all in vain. Till, he finally decided tosend his two sons, Wong Wang Kong, the elders, and Wong Song Ping, the younger brother. The brothers sent in their own junk equipped with men.

When they finally reached Borneo and came to Kinabalu Mountain, they found out that it was such a difficult task. The elder brother was disappointed with their futile attempt but the younger brother was working on his strategy to take the jewel.

He first made a colourful Chinese lantern and lighting a candle inside. It glowed like a fabulous gem. He then made a giant kite with light string but the strongest cords. Then he waited for a soft breeze. But as he waited we watched and learned from far below the habit of the dragon. He learned that at a certain hour, the dragon would leave his jewel unguarded to look for food. Then the right moment came for him when the wind was right and the dragon went to look for food.

He mounted on the kite himself with his lantern and ask his men to hold the ropes and ordered the kite to be launched. The kite rose up till it reached the mouth of the dragon cave and quickly he grabbed the gem and substitute it with his gleaming lantern. As a signal, the kite was hauled back and Wong Song Ping was back into his ship. When the dragon returns, he soon found out that he has been tricked. Quickly he swam toward the junks at unbelievable speed. The men thought they were about to perish when Wong Song Ping had another bright idea. He ordered his men to heat up canon balls until it red hot. When the dragon drew near, it opened his terrible mouth to seize his victims, the men flung towards him the glowing balls. Surprised and absessed by his longing for his gleaming plaything, the dragon thrust out his tongue, caught and swallowed one of the glowing balls. Lashing the water to a white froth with his frenzied tail, his stomach seared by the heat and heavy with the iron within him, the dragon dropped behind until exhaused gave up his pursuit and sank below the waters.

When everything was calmed and the two junks sailed happily on towards China. Just as they are about the reach China, the eldest brother who was consumed with jealousy for not being the one to capture the ‘bezoar stone’, told his brother that being eldest he should be the one to have and present it to their father. Without much hesitation, he seized the jewel from his younger brother. But the younger brother being an unselfish man let him have his way.

When they reached China and went up to their father, it Wong Wang Kong who told of their successful mission, their hardship and danger and nothing about Wong Song Ping cleverness in taking the stone and saving their lives. However, the emperor was wise man and know his sons well when he saw the change in the younger son’s face. He guessed much of what had happened and was sorry for it.

Secretly, he ordered his first jeweller to make a replica of the gem and gave it to his younger son. However, his son knew that this was not his bezoar. He therefore decide to leave China in order to avoid a fight against his brother.

That night he reloaded his junk with his men and set sailed. He did not care where he went, he just let the monsoon take him where it blew. He finally at a river mouth on the coast of Brunei and there they anchored.

When the Sultan of Brunei heard of his arrival he send his brother to receive him. There they exchanged gift and felt between them. Wong Song Ping decided to stay on in Brunei and when his friendship with the Sultan, Halah Batatar, deepen Wong Song Ping asked for the hand of the Sultan beautiful daughter in marriage. The Sultan readily consented to the marriage and great feast and rejoicing were held throughout the land.

Through the years that followed, the Sultan saw all the wise and courageous things that his son-in-law did, his trust and affection for him grow. He therefore decided that be became his successors after his death. So Wong Song Ping, Prince of China, slayer of the dragon of Kinabalu became the second Sultan of Brunei, who ruled wisely and well.

Mount Kinabalu as a Resting Place

The early Kadazan/Dusun also used to believe that when a person dies, the soul will go up to Mount Kinabalu to rest. It is therefore advisable that whenever one wants to climb the mountain, an offering must be made to the ‘pogigion’ or those dwellers around Kinabalu or something bad will befall on you.

When I first climb the mountain in 1976, my mother told me not to say anything about going up there because the sprit would come to know of my intention and something terrible might happen.

“When you are climbing,” she said, “You must walk silently. Do not pluck anything or those dwellers will follow you home and make you sick”.

The Legend of Batu Punggol

Batu Punggol or stone stump is a stone which stands firmly and has the shape of a tree trunk. This stone is situated about 24 miles from the Sapulot airstrip. It is about 400 feet high and has a circumference of about one miles.

If you are bringing tourist to visit this place, here is a legend about this stone.

The Muruts say that once there were six brothers who only one sister.she was most beautiful girl in the village at that time and they loved her very much. During thet time, before Batu Punggol appeared in the world, there was one stone which had a similar shape as Batu Punggol situated out the upper Sapulut river. On top this stone there was an animal called ‘Tudoh’ or Skunk whichproduced sting odour that could that could kill hundreds of people who stayed near the stone. These six brothers and their sister hated this animal so much they planned to kill it.

One morning, without thinking about their plan, they decided to cut the stone, but their attempt failed. During the night their sister dreamed that they could destroy the stone only by using ‘tulang dayong’ or shoulder blade, that was present in ‘Landak Tunggal’ or Porcupine which lived in that area. The next morning she told her dream to her brothers. After they had heard their sister’s story they went straight away to the forest to make a trap for catching the animal. At first they used a big log to trap the animal but again they failed. At last they found a new method o catch the animal by using a banana tree. This time they managed to catch the animal and slaughter it.

They ate the meat and then fixed the bones together and make them into an axe for cutting the stone.

Before they cut down the stone they put their sister on one of the stones which were not far away from them. The stone which the six brother cut down fell into the Sapulot river but the stone on which they had put their sister taller and taller. When they turned back to see their sister they were very surprised to see her on the top of the stone crying for help. With angry blows they cut the stone down. The peak of the stone broke and was believed to have been thrown all the way to Tenom Lama, and it is now called Batu Pinuto. This stone can be found between Tenom and Pangi, and the train passes through a tunnel in the stone.

But the six brothers could not find where their beloved in order to look for the lost sister.

The other version of the stories can be found in the KPD’s brochures.

SUPERSTITIONS

Every race in the world holds its own superstitions. The natives of Sabah believe in many superstitions which we find hard to believe nowadays. Superstitions mostly concern the bringing about of good or bad luck.

When a man is on his way to the jungle to hunt wild pigs or birds for food, he will be very careful not to meet a snake. If a snake suddenly moves across his path he will turn back home, for he believes that if he goes on he will not catch anything.

When it rains during sunny days, young children, especially when going outdoors, must slip a piece of lalang grass behind their ears. This is because during this time devils are about wandering and playing in the rain, and if one happens to walk about and be seen by them, they will disturb him and make him ill. But if one has a blade of grass behind one’s ears, one will not be harmed, for the devils this piece of grass appears to be like a sharp sword and they will not dare to come near.

When clearing the jungle to build a house, first an offering will be made on he sport, especially when a big tree is nearby. This is like an offer of respect or a sign of asking for permission. The offering usually consists of a pig, a white chicken and rice. The pig and the chicken will first be killed. After the house has been built and occupied, if then a member of the family falls ill, it is believed that the devil is still there. He is given a second offering and if after that the patient does not get better, the people will move to another place.

It is also believed to be bad luck if one stumbles on a stone or a piece of wood on the road; if one continues to walk one will meet danger. To avoid this the person must turn back and walk forward once again. This is called ‘kasadu’ or stumbling; the Malay word is ‘tesandung’.

If a person sneezes it is believed that someone is saying his name. In the case of young people they are teased that their lovers are thinking of them.

Young children are forbidden to point at rainbows; if they do, their fingers will be bent and become stiff. If the rainbow is very low behind the hills, it is believed that a tragic accident will happen.

Young men are not allowed to whistle during the night, because this will invite the devils to come.

If someone is sweeping and accidentally touches someone else’s leg or part of the body, he must spit on the broom in order to be clear of the bad luck from the broom.

Whenever you are picnicking by a river in the jungle, example at Kionsom Waterfalls, be sure to ‘throw’ some food to the guardians of the place before you eat your food, becouse you’ll be ill when you return.

If someone offers you food just before you leaves their house, you must take it. If not you will be ‘kopunan’ or something bad will happen to you on your way.

During pregnancy, a women must care not to ridicule any animals or handicapped person. It is believed that the baby may be born with such traits.

Animal Charms

Besides the superstitions of the natives mention above, one of the interesting things that you could relate to tourist is the native’s beliefs in animal charms. For it is amazing to know how they make good use of these animals and the belief that animals have magic powers which could bring them luck.

Take for example, the gecko or house lizard. Usually it has only one tail. But if by chance it is branched, then try to catch it because it is supposed to bring luck if you are a gambler. When you catches it one must try not to break the tail or the charms will be lost.

The charm of a snake is probably the most outstanding of all animal charms. It is said to have the power of making a person invisible. Look for a snake that is just casting off its skin. Take hold of its tail and wait until the snake moves away. Immediately after that, tie the abandoned skin around the waist. It will make the user invisible, whenever he wants to be. A soldier to have this around him make him fight courageously without fear of death.

A gambler may also look for snake who is half swallowing a frog or rat. If he is brave enough he will chop off the snake’s head with its victim and keep it. But the half swallowed creature should never be pulled out, otherwise the value will be lost forever. This charm can also be used when running long distances.

The next charmer is the mousedeer or the ‘Pelanduk’. Normally, a pelanduk has no horns. It therefore sound unusual that a hunter is always on the look-out for a horned mousedeer. If he is lucky indeed and find one, in order to shoot it he has to take off all his clothing quietly. The carcass must then be left rot for a few days before the little horn can be taken. This precious little horn is said serve as a valuable omulet. It will make the user invisible. He will not be harm by any weapon or bullet. However, before using it, it is advisable to try the charm on any living thing. This is a precaution because the charm might not work.

If you want to have the strength or energy for running or for field events, try catching a centipede chasing after a lizard. Immediately catch both and put them into a bamboo container. Let them be there for a day or two to die until only their skeletons are left. After that wrap them in a piece of black cloth. Tie it around the arm or the waist. Anyone who has it is supposed to move like wind.

It is also belief that during childbirth, a certain evil spirit known as ‘belan-belan’ will come to suck the mother’s blood. So to prevent its from smelling the blood of the mother a tail of a shark should be kept in order to protect the newborn baby and the mother. Some branches of the lime tree should also be hang around the house. A large fire lit beside it.

If you have cats, watch out for a kitten with a spotted fur, which is ofter black, white and yellow in colour. Normally, either male or female cats do not have spotted furs. However, if a spotted female kitten if found, the owner certainly has all the luck she can hope for !

CONCLUSION

Folktales, legend and superstitions formed part of the Oral Tradition of the native people of Sabah. It is therefore of importance to have some knowledge of the above and relate them in your own words to the visitors. These are part of things that will make their stay as well as the places and people they visit more interesting.

JOANNA K-KISSEY
DIRECTOR
SABAH STATE ARCHIVES

Almost half of Malaysia’s indigenous languages belongs to the state of Sabah at the northern tip of Borneo Island. These Austronesian languages when identified, belong to either one of these four language families: Bajau (Sama-Bajau), Dusunic, Murutic or Paitanic.

Varying in user-size of several hundreds to hundreds of thousands, the Kadazandusun language under the Dusunic language family, is a pool of 13 languages including respective dialects which can account for over 500,000 speakers in a total Sabahan population of 3.06 million (Sabah Statistics Department Year 2000).

The past two decades challenged mother tongue use in the Kadazandusun community. Faced with a rapid decline in the use of the mother tongue especially amongst their young, all attempts were made to halt the erosion of indigenous knowledge bound closely to the survival of the mother tongue.

With vigilance, Kadazandusun community elders and leaders swore to pave the way in reinstating the status of the mother tongue in the community. In layers of efforts, language resurgence came to, establishing stronger commitments from each individual in the Kadazandusun community.

Language survey and research helped the community understand how they have neglected their mother tongue language. A language survey in 1985 (Lasimbang, Miller & Otigil, 1992), showed that the main reason for this was the lack of conversation in the mother tongue at home. The survey pointed out that intermarriage, urbanisation, language contact, formal education system, mass media and language prestige were also the major factors in deterring the use of the Kadazandusun language in the home domain. This alarmed the community a great deal and Kadazandusun parents everywhere voiced a grave concern-can this trend be reversed?

Excerpt text from KLF (http://www.klf.com.my)
Please visit the Kadazandusun Language Fundation website for more details on efforts in facing these challenges, and to contribute on how you can help.

That Kinoingan so loved the world that He sacrificed His only beloved Daughter, Ponompuan. This greatest love of all was the expression of Kinoingan’s purest love for mankind. Overwhelmed, they repented, genuflected and uttered prayers of thanks to Kinoingan, Sumundu and Ponompuan whom they now call Huminodun, (the transformed Sacrifice).

Huminodun’s rusod (spirit) now lives in every plant. Huminodun’s rusod in paddy is regarded as Sunduan in status and is fondly called Bambarayon by Bobolians to denote the highest hierarchical position of this plant in the eyes of all Kadazandusuns

The Legend

“Unduk Ngadau” owes its origin from that part of Kadazandusun genesis story, which pertains to sacrifice of “Huminodun” – Kinoingan’s only begotten daughter. The legend went on to relate the following:

A long, long time age, the staple food of Kinoingan and his people was a type of grain called “Huvong”. One day, there was no huvong left to plant, nor other grains left for food. Kinoingan was so worried and felt very sorry for his people sufferings. It was said that Kinoingan sacrificed Huminodun, the only child to Kinoingan and Suminundu. She was the most beautiful maiden in her time, truly anyone who gaze at her lovely countenance would be transfixed and fall in love with her. She was also kind hearted and blessed with wisdom beyond her years.

Huminodun was willing to be a sacrifice and be an offering to the great earth so that there will be seeds once agaon for planting and there will be food for the people. Kinoingan was deeply saddened, but seeing that there was nothing else he could do to dissuade her, Kinoingan went ahead and cleared the land for planting. Through his supernatural powers, he was able to clear such a large area over many hills without any difficulty. When the time came for planting, Huminodun was brought to the cleared plot. As she was leaving, one cold hear the pitiful wails of great sadness from Suminundu, her mother. It was not at all easy for Huminodun to leave her mother and likewise her mother letting her only child go. The young men who had fallen in love with Huminodun could not let her go either. Indeed, they too cried and begged her to change her mid. However, there was nothing anyone could do, Huminodun had decided that her father’s people came before her.

When she arrived at the cleared plot, she turned to her father and said: “Father, you will see that my body will give rise to all sorts of edible plants for the people. My flesh will give rise to rice; my head, the coconut; my bones, tapioca; my toes, ginger; my teeth, maize; my knees, yams and others parts of my body to a variety of edible plants. This way never again will our people grow hungry to the point of dying.”

“However,” Huminodun continued, “Do follow these instructions of mine for it will guarantee us a bountiful harvest. When you have strewn parts of my body all over this clearings, do not come and see me for seven days and seven nights. When the padi has ripened, and it is time for harvest, do not start the harvest without doing this; take seven stalks of rice (padi) and tie them to one end of a spliced bamboo stick and them, plant this stick at the centre of the rice (padi) field. Only after this may you begin your harvesting activities. Later, place this bamboo stick with the seven rice (padi) stalks in the rice (padi) storage container (tangkob) when you bring it home after the harvest. For your first day harvest, do keep them in a big jar (kakanan). And, Father, do not give away your first year’s harvest because the grains may become bad. You can only give away your harvest to others in the second year.” (That is why to this day, the Kadazandusun people do not give away their first years harvest.)

Kinoingan agreed to follow all her instructions. So it was that when Kinoingan sacrificed Huminodun, the whole world turned dark and there was awesome thunder and lightning.

That year, the people had never seen such a harvest. It was plentiful. Kinoingan had done as Huminudun instructed He also kept away the first day’s harvest in the kakanan and harvested the first seven stalks of rice from the rice plot. The seven stalks of rice represented Bambaazon, the spirit of the padi or rice.

As for the rice in the jar, the kakanan, on the seventh day a beautiful maiden miraculously stood up out of the big jar. She was referred to as Undul Ngadau, the spirit of Huminodun. It was said that this Unduk Ngadau was the one who instructed the first Bobohizan or Kadazandusun priestess in her prayers.

Therefore to this day, the Kadazandusun people have included the Unduk Ngadau Pageant as a grand part of their Kaamatan Festivals. It is a manifestation to the deep sense of respect and admiration that the Kadazandusun people have for the legendary Huminodun. It is a sacred title ascribed to Huminodun, to her absolute abedience to Kinoingam, so much so as to be a willing sacrifice for the sake of the father’s creation. “Unduk Ngadau” then is commemorative term in praise of Huminodun’s eternal youth and the total beauty of her heart, mind and body.

The term “Unduk ” or “Tunduk” literally means the shoot of a plant, which, in it most tangible description, signifies youth and progressiveness. Likewise, in its literal meaning, “Ngadau” or “Tadau” means the sun, which connotes the total beauty of the heart, mind and body of an ideal Kadazandusun woman. In essence therefore the “Unduk Ngadau” is a processual event of selecting from among the Kadazandusun beauties, one who would resemble the ascribed personality of “Huminodun”.

For at last (even as we are multi-ethnic), we have found a unifying sense of dignity and brotherhood in the reference to ourselves as Kadazandusuns, which means: Divinity in Humanity.

The Kadazandusun Cultural Association’s (KDCA) constitution, Article 6 (1) defines the Kadazandusuns as the definitive indigenous peoples of Sabah comprising the following dialectical ethnic groups:

and persons whose mother tongue is any of the above dialect and who habitually practices and expresses the traditions, custom and other cultural manifestations of the same.

There are many explanations and theories about the origins and meanings of the word ‘Kadazan’. In this short article, the writer shall try to explore the more popular meanings and origins put forward to explain the word ‘Kadazan’. Some of the more popular explanations put forward to explain the origins and meanings of the word ‘Kadazan’ are: Firstly, it is believed that the word came from ‘kakadazan’, which means ‘towns’. Secondly, it is believed that the word came from ‘kedaian’, derived from the word ‘kedai’ and supposedly to mean, people of the town. Thirdly, it is believed that the word came from ‘Kedayan’, the name of an ethnic group, residing mainly in Brunei and Labuan and not identified as part of the so-called ‘Dusunic’ peoples. Fourthly, it is believed that ‘Kadazan’ means ‘the people’. And fifthly, that the term was coined by politicians.

Let us examine the first explanation that ‘Kadazan’ came from ‘kakadazan’. ‘Kakadazan’ in the Tangaa’ dialect means ‘towns’. Did the Penampang and Papar Kadazan really name themselves after the word ‘town’? If so, why? Presumably, part of this view is the belief that the word ‘Kadazan’ was coined in the late 1950’s and early 1960’s. To judge the merits of this explanation, we have to consider the historical background of urban development in the Penampang District. In the fifties, there were only two towns, namely Donggongon and Kasigui. Donggongon had about 20 shops arranged in two rows on each side of the road, and Kasigui had about 10 shops built on one side of the road. Except for one shop, all the other shops in both Donggongon and Kasigui were owned by Chinese. The Penampang Kadazans were scattered in numerous villages in the Penampang District and they still are. How come these people, who never stayed in a town, suddenly decided to call themselves after ‘town’? Those who proposed this view have not come up with answers as to why these people–who did not live in a town–had decided to call themselves ‘people of the town’.

The second explanation for the origin of the word ‘Kadazan’ was that it was derived from the word ‘kedaian’ from the Malay word ‘kedai’. The writer looked for the word ‘kedaian’ in the Kamus Dewan, a Malay dictionary but failed to find such a word. Why would a group of people look for a non-existent foreign word to call themselves? Again those who espouse this explanation have not come up with valid reasons why the people of Penampang and Papar called themselves after a shop.

The third explanation is that the word ‘Kadazan’ came from the word ‘Kedayan’, which is the name of an ethnic group living mainly in Brunei and Labuan. In this explanation, it is not clear as to when this so-called change was made. As the Kedayan people are not part of the so-called ‘Dusunic’ group, there was and is very little contact between the two groups. In pre-Chartered Company days, any contact between disparate groups usually means war, and the Kedayans were residing too far away from Penampang to have any significant relationships with them and to have influenced them to adopt their ethnic name. Those who put forward this explanation have not given any reasons why the Kadazans of Papar and Penampang had decided to call themselves after the Kedayans. Moreover, the word ‘Kedayan’ is pronounced as [kedayan], therefore the sound [e] need to have undergone a big change to become [a] in the word ‘Kadazan’, also the sound [d] in ‘Kedayan’ is plosive (“hard d”) whereas the sound [d] in ‘Kadazan’ is implosive (“soft d”). Linguistically, this phenomenon seldom happens, what more when the sound [e] does not exist in the sound system of the Kadazan language.

The fourth explanation is that the word ‘Kadazan’ means ‘the people’. The Bobolian or Bobohizan (priestesses) say that the meaning of ‘Kadazan’ is ‘tulun’ or ‘tuhun’–people. This is not surprising as native peoples of the world seem to refer to themselves as ‘the people’ when calling themselves by name. For instance, the people living in Greenland and northern Canada are often referred to by outsiders as Eskimos. But these indigenous peoples, according to Priit J. Vesilind in his article, “Hunters Of The Lost Spirit” published in the National Geographic, vol. 163, No. 2, February 1983, pp.151-196–depending on where they lived and what ethnic group they belong to–call themselves ‘the people’. He wrote, “&ldots;The peoples of the Arctic, only 200,00 in the west, have stopped apologizing for themselves. They are not merely unfinished products of the civilisation process. They are the Yupiks and the Inupiat and the Athapaskans in Alaska, the Dene and the Inuit in Canada, the Inuit in Greenland, and the Saami in Scandinavia. These names mean roughly the same thing–‘the people’.” (page 155). Closer to home in Vietnam, we have a similar situation where outsiders call the indigenous people by different names but these people also refer to themselves as ‘the people’. Peter T. White in his article, “Mosaic Of Cultures” published in the National Geographic, vol. 139, No. 3, March 1971, when referring to the minority ethnic groups in Vietnam, wrote, “&ldots;These minorities often do not like what other people call them. When the South Vietnamese want to be polite they lump them together as ‘Montagnards’, French for ‘mountain men’, but more often they call them ‘moi’, Vietnamese for ‘savage’. Their own name for themselves may be ‘People of the Forest’ or simply ‘the people’ (page 323). The Chinese people often refer to themselves also as ‘the people’ and call others ‘kui’ or devil. So when the indigenous people of Penampang and Papar call themselves ‘Kadazan’ meaning ‘the people’, then it is perfectly logical as other indigenous peoples of the world also call themselves ‘the people’. As to how long the word ‘Kadazan’ has existed, it is logical to assume that it existed simultaneously with the beginning of the indigenous people of Penampang and Papar.

There have also been claims that word ‘Kadazan’ had been coined by politicians in the late 1950’s and early 1960’s. According to this view, the late Datuk Peter J. Mojuntin and the late Tun Fuad Stephens invented the word for political purposes.

Most of the explanations of the meanings and origins of the word ‘Kadazan’ assumed that the word was of recent origin–specifically in the late 1950’s and early 1960’s–as assumed in the explanations for its origin from ‘kakadazan’ (towns), ‘kedai’ (shops), and from the claim that Kadazan politicians such as the late Datuk Peter J. Mojuntin coined the term. Is it true that the word ‘Kadazan’ was of recent origin? In fact, the word ‘Kadazan’ is not of recent origin. Owen Rutter, in his book, “The Pagans Of North Borneo”, published in 1929, wrote: “The Dusun usually describes himself generically as a tulun tindal (landsman) or, on the West Coast, particularly at Papar, as a Kadazan.” (page 31). Owen Rutter worked in Sabah for five years as District Officer in all five residencies and left Sabah with the onset of the First World War. This means that he started working in Sabah from 1910 and left Sabah in 1914. We can therefore safely say that the word ‘Kadazan’ was already in existence before any towns or shops were built in the Penampang District and that Kadazan politicians did not invent the word in the late fifties and early sixties. Thus, the most likely explanation for the term ‘Kadazan’ is that it means ‘the people’.

With regard to the word ‘Dusun’ and how it came to be applied to these people, Owen Rutter in his book, “The Pagans Of North Borneo”, offers us the explanation as to how the word ‘Dusun’ came to be applied to the most largest ethnic group in Sabah. On the origins of the words ‘Dusun’ and ‘Murut’, he wrote: “The pagans are usually divided into two main tribes, to which are given the distinguishing names of Murut and Dusun. These names are, however, never used by the tribes themselves, but appear to have been applied to them by the Mohammedan invaders. The word ‘Murut’ is derived from the Bajau ‘belud’ ‘hill’ and ‘Dusun’ from the Malay ‘dusun’ ‘orchard’. So that ‘orang Murut’ and ‘Dusun’ [respectively] meant ‘men of the hills’ and ‘men of the orchards’ or ‘gardens’.” (page 30).

The above account by Owen Rutter seems to suggest that the word ‘dusun’ was used by the Bajaus of the coastal areas of the West Coast in referring to the native people of Penampang and Papar. When the first white men came to the shores of Sabah, the first people to meet them were the Bajaus or Malays, and when the white men asked, “Who are the natives living in the Penampang and Papar areas?”, they would have replied, “Orang dusun”, meaning ‘villagers’ or ‘orchard people’. The white men not knowing the real meaning of the word ‘dusun’ believed that these people were called ‘Dusun’. This was how ‘Dusun’ came to be applied to the largest indigenous ethnic group of Sabah.

The writer hopes that this article will in some way make the blurred picture of the ongoing question on the origins and meanings of the terms/words ‘Kadazan’ and ‘Dusun’ clearer.

Written by:
Richard F. Tunggolou
Member of the Committee of Management
Kadazandusun Language Foundation (KLF)
Feb. 21, 1999