About Us

about us

Established in 1966, KDCA traces its roots to the Society of Kadazan Penampang formed in 1953. It has since grown into a key cultural institution dedicated to preserving, developing, and promoting the diverse heritage of the Kadazandusun peoples. KDCA also provides a platform for indigenous communities to come together, address shared challenges, and work towards a united cultural future.

KDCA supports a wide range of initiatives, from traditional music, dance, and language to indigenous knowledge, arts, and cultural rights. It also plays a key role in fostering unity through celebrations like the annual Kaamatan Festival.

Through research, documentation, and cultural exchange – both locally and internationally – KDCA continues its mission to protect and celebrate the identity of Sabah’s indigenous communities.

Since its inception, the Kadazan Dusun Cultural Association Sabah (KDCA) has been actively involved in the preservation, development, and promotion of Kadazandusun cultural heritage.

KDCA’s efforts include a wide range of programs and activities focused on:

Language & literature – preserving native dialects, oral traditions, and written works
Bobolians & Rinaits – documenting spiritual leaders and indigenous beliefs
Traditional medicine, food & beverages – safeguarding ancestral knowledge and practices
Music, songs, dance & drama – celebrating cultural expression and performance arts
Traditional arts, crafts & design – promoting unique indigenous craftsmanship
Traditional sports and costumes – sustaining identity through physical and visual culture

With growing global attention on indigenous knowledge and rights, KDCA has also expanded its focus to include:

Conservation of indigenous knowledge and intellectual property
Protection of traditional resource rights

Beyond cultural preservation, KDCA plays a vital role in promoting unity, friendship, and cooperation among Sabah’s multi-ethnic communities. It organizes and supports community-based programs and cultural celebrations at village, district, and state levels — most notably the Kaamatan Festival.
Over the years, KDCA cultural troupes have represented Sabah in national and international goodwill tours across Malaysia, Asia, Europe, North America, and Oceania.

However, like any organization, KDCA’s progress depends on the strength and dedication of its members. There is a constant need for young, professional, and passionate individuals to carry the vision forward.
Before becoming involved, it’s important that members and supporters understand KDCA’s vision, mission, roles, and membership privileges. This understanding ensures that the association continues to grow with purpose, relevance, and unity.

KDCA is more than an association — it is a living movement to honor, protect, and celebrate the past, present, and future of Sabah’s indigenous heritage.

A socio-culturally and economically developed Kadazandusun Community; living their unique cultural heritage and enjoying a high standard and quality of life; meaningfully participating in the socio-cultural, economic and political affairs of the nation; educated, well informed and capable of carrying out their individual and collective roles and responsibilities at local, national and international levels and spirited with the values of universal truth, peace and justice.

Our Mission

To foster harmonious unity in diversity as basis for synergy and a facilitative venue for the cooperative, educative and developmental involvement and participation of the multi-ethnic Kadazandusuns in their self-determination to preserve, and develop their unique cultural heritage as foundation for on-going wholistic sustainable socio-cultural, spiritual, economic and political development.

Our Objectives

To promote friendship, understanding, cooperation and progressive harmonious unity through cultural programs and activities
To preserve, develop and promote the Kadazandusun culture and indigenous knowledge
To foster love for literature, arts & crafts, music, songs, dances and dramatic arts among the Kadazandusun community
To assist in the preservation, standardization and development of the multi-dialectical Kadazandusun language
To encourage members to take an increasing measure of responsibilities in the civil affairs of the community as a whole
To encourage members to be diligent, creative, enterprising and self-reliant
To cooperate with other world’s indigenous peoples’ organizations with similar goals and objectives
To have and do such things as may be deemed necessary for the attainment of the above objectives

Situationer

Past Central Committees

KDCA adopts a two-pronged strategy comprising the socio-cultural development thrust (which covers 5 main Development Bureaus), and the entrepreneurship and commercial development emphasis.

Special Committees, Councils, Units and Sub-Committees have been created for the supportive implementation of programs and activities of the KDCA, which indirectly serves to increase opportunities for the participation and involvement of KDCA members in the overall movement and development of the association.

This whole central strategy is then passed on to the KDCA districts and branches for adoption and re-orientation according to local needs and conditions

SOCIO-CULTURAL DEVELOPMENT BUREAUS	ENTREPRENEURSHIP AND COMMERCIAL DEVELOPMENT
1. Cultural Development Bureau 2. Economic Development Bureau 3. Human Resource Development Bureau 4. Women in Development Bureau 5. Health and Welfare Development Bureau 6. Organizational Development Bureau	1. Koisaan Investment Trust Fund (KTF) 2. Permodalan Koisaan Berhad (KPB) 3. Koisaan Educational Trust Fund (KETF)

Human Resource

The Human Resource in KDCA are its most important assets as they continue to determine whether the association is pro-active, dynamic and progressive or otherwise. As KDCA does not have the capacities to compete with profit oriented establishments in offering high salary scales for staffing, it has depended a lot on voluntary services from its members. This has been possible because of the Kadazandusun value system of group and community work known as “Mitatabang, Mokiwaya om Mogiulung”.

Funding

The KDCA’s programs and activities are funded from membership subscription fees, fund raising projects, members’ donations and contributions from philantropists, charitable organizations, individuals and friends of the Association.

I, elected/appointed as __ of the KDCA, do hereby pledge to carry out the work and responsibilities duly assigned to me for the development of the Koisaan.

I also pledge to uphold, observe and defend the constitutional rules and regulations as embodied within the KDCA’s constitution.

Furthermore, I pledge to defend the integrity of the Kadazandusun Culture so that others may respect its dignity, and that we too can rise and keep abreast with other peoples of this world in all aspects of humane development, especially within our own country.

I solemnly make all these pledges in all truth, honesty and strength of mind. In God I place my trust and confidence. By His divine grace and help I shall endeavor to fulfill all the aforementioned pledges.

NB: Elected KDCA Central Committee Members make their pledges immediately upon election to office during the Triennial Delegates Conference.

Appointed KDCA Central Committee Members make their pledges in the presence of Elected Central Committee Members during any appropriate KDCA Central Committee Meeting, which is held once a month.

The Organizational Structure of the KDCA is an operational representation of it’s constitution, chartering management by functions and objectives as strategies designed to help achieve more effectively and efficiently the stated vision and goals of the association. Duties and responsibilities are allocated according to functional divisions and the hierachical positions of office bearers of the KDCA. Thus the higher one is in the position within the organization, the more duties, responsibilities and accountability is expected of him or her.

The corporate culture is disciplined individual and collective collaborative efforts, positive cultural values, sound work ethics, strong bondage, determination and perseverance, and ever-readiness to give our level best for the growth and advancement of the KDCA and its members. Members’ inherent worth, dignity, potentials and self-determination to succeed are respected as foundation for human resource development.

The Social Work methods of Group Work, Community Organization and Development is adopted to transform challenges into objectives, develop and mobilize internal and external resources to achieve set objectives. Multi-disciplinary approach to harness the potentials of professional group work is also encouraged. The spirit of harmonious and cooperative group and community work (misompuru doid Koubasanan, mitatabang om miulung do sumurut), is cherished and preserved.

KDCA believes that peoples involvement and participation must be beneficial not so much in material form, but in purpose and meaning, and should contribute to an educative, and developmental experience to all participants of projects and programs.

For administration and coordination purposes, KDCA has divided Sabah into 4 administrative Zones, under which 24 Districts and 13 sub-districts are grouped and demarcated. Zones are headed by the President and the three Deputy Presidents and the districts are chaired by KDCA Central Committee Members.

The KDCA Central Committee Members comprise the following:

Like rice farmers elsewhere, all the native tribes of Sabah pray for a bountiful harvest. Each year in May, after the harvest, they performed a ritual called ‘magavau’ to nurse the spirit of the grain back to health in readiness to plant again for the coming season.

Traditionally, this is done in the padi fields by the ‘bobohizan’, a priestess familiar with the spirits of the pagan native. This ritual is now carried out at the ‘Hongkod Koisaan’ or the Unity Hall.

A tribal embellishment of the Hongkod are the geometric patterns on the roof. Some will be suprised to learn that such native patterns have great similarities with ancient Chinese patterns. Although their meanings differ from village to village, these patterns are well known.

Casual visitors will notice some typically native character of the Hongkod. The arch-entrance resembles a woman with her arms outstretched, dancing the ‘sumazau’. On her head, she wears a conical straw hat, fashionable gear at one time.

The Tagungs are among the most treasured possession as a well tuned and complete set ensured a loud but lively party. The natives attach so much significance to the beating of their gongs, so much so that it was impossible to identify the owner merely by the sound of his gongs.

By no means, their actual sizes, the set of six tagungs set on the external walls of the Hongkod Koisaan are a pleasant reminder of the scale on which music is still made in Sabah. A real life-size gong is kept just outside the hall for comparison.

Of course, the Hongkod is used for the purposes other than the “magavau” or display and sale of native arts and crafts. The Hall is also used for receptions and dinners, shows, and for meetings and conferences. Any enquiries to use the Hongkod facilities can be sent to: koisaan@kdca.org.my

SPECIAL COMMITTEES, COUNCILS & UNITS	PROGRAM SUB-COMMITTEES	ROLES
1. Executive Management Committee 2. Development Bureau Board of Directors 3. Commercial Development Committee 4. Kadazandusun Council of Elders 5. Legal Council 6. Research and Development Unit 7. Kadazandusun Language Consultative Council 8. Communication & Information Center	1. Language and Literature 2. Crafts, Arts, Designs and Costumes 3. Music, Songs, Dances and Drama 4. Food and Beverage 5. Culture and Tourism 6. Traditional Medicine and Cures 7. Publications, Library & Archives and Museum 8. Dewan Bahasa Kadazandusun 9. Sports and Recreation 10. Youth and Students’ Affairs 11. Services Appreciation and Awards	1. To identify, plan, organize, implement and coordinate socio-cultural, economic, educational, health and welfare, and women development programs for the KD community; 2. To identify, plan, organize, implement and collaborate with fellow researchers to conduct research activities pertaining to the culture, history, environment, social and economic issues and current affairs affecting the KD community; 3. To document and disseminate research findings to research communities, policy makers, the KD community and the public; 4. To set up and manage a KD Resource, Information and Communication Center; 5. To organize seminars, forums, workshops and discussions on issues pertaining to the KD community;To raise funds, receive donations and grants for the purpose of funding projects, programs and activities of the KDCA; 6. To publish and sell books, monographs, working, presentation and discussion papers, and other research documentation products; 7. To establish and maintain collaborative linkages and network with other relevant associations with similar objectives; 8. To coordinate and supervise all activities of the KDCA at local and national levels.

DELEGATES

The supreme authority of the KDCA is vested in its Triennial Delegates Conference consisting of Branch Delegates, Un-attached Members Delegates, Group Members’ Delegates and Members of the Central Committee.

The Business of the Triennial Delegates Conference are:

To receive the Central Committee’s Report on the working of the KDCA for the past 3 years
To receive the Treasurer’s Report and the Audited Accounts of the KDCA for the Past 3 Years
To elect a Central Committee and to Appoint Auditors for the ensuing 3 years Term of Office
To deliberate on tabled resolutions and pass appropriate ones

TRUSTEES

Four Trustees, who are over 21 years of age, are appointed by the Central Committee and may hold office at the pleasure of the Central Committee. They may have vested in them all moveable and immovable properties whatsoever belonging to THE KOISAAN and shall deal with them in such manner as the Central Committee may direct.
The Secretary-General and Treasurer-General shall not be appointed as trustees
The Trustees shall not sell, withdraw or transfer any of the property of THE KOISAAN without the consent and authority of the Central Committee, whose decision shall be final unless over-ruled by a Delegates Conference

There are 368 branches and zones today.

Chairperson: Gun. Augustine Saang
Term: 2015-2018

SOCIO-CULTURAL DEVELOPMENT BUREAUS	ENTREPRENEURSHIP AND COMMERCIAL DEVELOPMENT
1. Cultural Development Bureau 2. Economic Development Bureau 3. Human Resource Development Bureau 4. Women in Development Bureau 5. Health and Welfare Development Bureau 6. Organizational Development Bureau	1. Koisaan Investment Trust Fund (KITF) 2. Permodalan Koisaan Berhad (KPB) 3. Koisaan Educational Trust Fund (KETF)

The KDCA membership is open to the KADAZANDUSUN communities.

The name “KADAZANDUSUN” is the generic and overall ethnic label to encompass and cover the ollowing cultural, tribal, linguistic, dialectical and speech communities:

Kadazandusun Ethnicities
Bisaya Bonggi Bundu Dumpas Gana Garo Ida’an Kadayan Kimaragang Kolobuan Kuijau Lingkabau	Liwan Lobu Lotud Lundayo Makiang Malapi Mangkaak Minokok Murut Nabai Paitan Pingas	Rungus Sinobu Sinorupu Sonsogon Sukang Sungei Tatana Tangara Tidong Tindal Tobilung Tolinting	Tombonuo Tuhawon Tutung Bagahak Gobukon Subpan Tagahas Tinagas Bagahak Gobukon Subpan Tagahas Tinagas

….and of a person whose mother tongue is any of the above dialect and who habitually practices and xpresses the traditions, custom and other cultural manifestations of the same.

Types of Membership

There shall be six types of membership, namely;

ORDINARY

Persons who have Kadazandusun fore bearers and who are 16 years or above shall be eligible to become ordinary members. Those below 18 shall be admitted as members with the prior written consent from their parents / guardians.

ASSOCIATE

Any person other than a Kadazandusun who is above 16 years of age and who is married to a Kadazandusun and subscribes to the aims and objects of THE KOISAAN, shall be eligible to apply as an Associate Member, except that such a member is not entitled to vote or to hold office. Those below 18 shall be admitted as members with prior written consent from their parents / guardians.

GROUP

Any registered non-political Association having Kadazandusun membership of not less than 30 at any one time whose members subscribe to the objects of THE KOISAAN shall be eligible to apply for membership as a Group member. The Central Committee shall have power to decide on the question of eligibility for group membership.

HONORARY

Honorary membership hall be conferred with the approval of the Central Committee on person or persons who have rendered valuable services to THE KOISAAN. Such Honorary members shall enjoy the privileges of full membership except that they shall not be entitled to vote or to hold office.

LIFE

Life member is any ordinary member who subscribes a sum of RM500.00 or any such sum as may be decided upon by the Central Committee from time to time. However, any changes to the amount shall be with the approval of the Registrar of Societies. This amount may be payable within three financial years with effect from the date on which he subscribes to be a life member.

HONGKOD KOISAAN

Hongkod Koisaan member is any member who is directly registered with THE KOISAAN’s Headquarters and who is not a member of any other Branch or is in any existing member attached with a branch but choose to be attached to the KOISAAN Headquarters due to geographical or physical impracticality or dissolution of his former branch (as per Article 26 (5)), or any other reason whatsoever provided this intention is communicated in writing to the Secretary General and his membership had not ceased by operation of Article 9.

Where a member of a branch is also an attached member of the KOISAAN Headquarters, such member shall be given an option to choose and be registered in either one.

Application of Membership

Every application for ordinary and associate membership of THE KOISAAN shall be proposed and seconded by two existing members and shall be forwarded to the Secretary of the Local Branch, who shall, at the first convenient opportunity submit it to the Branch Committee for approval. The Branch Committee may at its discretion reject any application without assigning any reason thereof. Application for membership in centers where no branches have been established shall be dealt with in the same way by the Secretary General and the Central Committee.
Every application for Group Membership shall be signed by the respective Secretary General of the Group and such application should be forwarded to the Secretary General of THE KOISAAN together with a list of names and addresses of all the members or the Group.
Every application whose application has been approved as aforesaid shall, upon payment of the prescribe entrance fee be admitted as member of THE KOISAAN. He shall then be issued with a membership card as soon as practicable.

ARTICLE 9: CESSATION OF MEMBERSHIP

Any members or any types of membership shall cease to be one if any of the following events occur:

Upon death of a member or upon deregistration (for whatsoever reason) off a Group’s Association; or
Upon receipt of a written voluntary registration from membership; or
When he fails or neglect to pay subscription fee for three (3) year and hi arrears remain unpaid after having been served with notice by the Secretary General or any other person on the Secretary General’s behalf, to pay within a prescribed period; or
If he fails to observe or comply with the present rules, regulation, by-laws or resolution properly passed by THE KOISAAN; or
If he is expelled by THE KOISAAN for conduct which in the opinion of THE KOISAAN is injurious to the character of THE KOISAAN or the interest of the members. Provided always that before a member is expelled his conduct shall be inquired into by the Central Committee or a Committee appointed by the Central Committee and he shall be given full opportunity to defend himself and to justify his conduct.
A member who has ceased to be a member whether by resignation, expulsion or for any other reasons whatsoever shall not be entitled to any refund of his subscription.

ARTICLE 10: ENTRANCE AND SUBSCRIPTION FEES

The entrance fees for an ordinary or Associate or Hongkod Koisaan members shall be RM10.00 payable on application for membership;
The entrance fee for group membership shall be RM50.00 irrespective of number of members the Group has. (Thirty (30) or more) payable on application for membership;
The subscription fee for an Ordinary or Associate or Hongkod Koisaan member shall be RM1.00 per annum payable yearly in advance to the Branch Treasurers / Treasurer General.
Honorary members shall not be liable to pay any entrance or subscription fee.
The subscription fee for a group member shall be RM50.00 per annum payable yearly in advance to the Treasurer General.

For KDCA Manual registration, please download your application form here.

Kotouladan.

The KDCA constitution can be downloaded here.

A. BACKGROUND

The Deed of Trust of The Registered Trustees of the Huguan Siou Education and Charitable Foundation was incorporated and registered on the 10th April 2018.

B. OBJECTIVES

1. To establish and manage Kadazan Dusun activity centers, college, educations and training centres, facilities in any manner or form deemed conducive for the promotion and advancement of Kadazan Dusun education, mother tongue enhancement, languages, cultures and charitable purposes;

2. To protect and preserve different dialects of Kadazan Dusun languages and mother tongue and various cultures for the perpetual inheritance of the future generation;

3. To foster the spirit of co-operation and fellowship in promoting Kadazan Dusun educational and charitable causes through interaction to joint activities with governmental, charitable or religious organizations and institutions;

4. To promote and support any worthy charitable works or causes related to education through appropriate financial assistance or suitable means for the benefits of beneficiaries of the Foundation;

5. To instill and inculcate the Kadazan Dusun spirit of benevolence and generosity amongst the Malaysian public for the creation or a more loving, caring, educated and harmonious society; and

6. To generally promote, organize, participate and finance any activity in the promotion and advancement of any Kadazan Dusun educational and charitable purpose deemed worthwhile by the Board of Trustees and this power shall be given its widest interpretation without restriction to the aforegoing specific power.

MEMBERS OF THE BOARD OF TRUSTEES OF THE REGISTERED TRUSTEES OF THE HUGUAN SIOU EDUCATION AND CHARITABLE FOUNDATION

NAME		POSITION

Huguan Siou Tan Sri Datuk Seri Panglima Joseph Pairin Datuk Kitingan		Founder Chairman /Trustee
Bulawan Sigah Datuk Seri Panglima Dr Clarence Bongkos Malakun		Trustee
Bulawan Sigah YB Datuk Seri Panglima Dr Maximus Johnity Ongkili		Trustee
Bulawan Sigah Datuk Joseph Paulus Lantip		Trustee/ Treasurer
Tindarama Datuk Suman Yasambun		Trustee
Bulawan Sigah Datuk Dr Othman Minudin		Member of Consultative and Advisory Panel
Tindarama Angeline Boilis		Secretary

SPECIAL COMMITTEES, COUNCILS & UNITS	PROGRAM SUB-COMMITTEES	ROLES
1. Executive Management Committee 2. Development Bureau Board of Directors 3. Commercial Development Committee 4. Kadazandusun Council of Elders 5. Legal Council 6. Research and Development Unit 7. Kadazandusun Language Consultative Council 8. Communication & Information Center	1. Language and Literature 2. Crafts, Arts, Designs and Costumes 3. Music, Songs, Dances and Drama 4. Food and Beverage 5. Culture and Tourism 6. Traditional Medicine and Cures 7. Publications, Library & Archives and Museum 8. Dewan Bahasa Kadazandusun 9. Sports and Recreation 10. Youth and Students’ Affairs 11. Services Appreciation and Awards	1. To identify, plan, organize, implement and coordinate socio-cultural, economic, educational, health and welfare, and women development programs for the KD community; 2. To identify, plan, organize, implement and collaborate with fellow researchers to conduct research activities pertaining to the culture, history, environment, social and economic issues and current affairs affecting the KD community; 3. To document and disseminate research findings to research communities, policy makers, the KD community and the public; 4. To set up and manage a KD Resource, Information and Communication Center; 5. To organize seminars, forums, workshops and discussions on issues pertaining to the KD community;To raise funds, receive donations and grants for the purpose of funding projects, programs and activities of the KDCA; 6. To publish and sell books, monographs, working, presentation and discussion papers, and other research documentation products; 7. To establish and maintain collaborative linkages and network with other relevant associations with similar objectives; 8. To coordinate and supervise all activities of the KDCA at local and national levels.

KDCA LEADERSHIP SERVICES RECOGNITION AND AWARDS TITLES

Background

Based on a proposals by former council of Elders, the KDCA Central Committee in its meeting in July 2008 took time to deliberate and finally agreed that the following considerations be made by the Koisaan to confer Titular Awards in various categories for the official recognition of Kadazandusun Leadership and Services within the purviews of the Koisaan (KDCA):

Awards Categories:

No	Categories	Description
1	HUGUAN SIOU	Huguan Siou is the highest awards given to an individual for his commendable and outstanding services in the promotion of the objectives of the Kadazandusun Cultural Association as outlined in its By-Laws. only one (1) award shall be geven out in this category to an individual who is proclaimed as paramount leader of the Kadazandusun people.
2	BULAWAN SIGAH	This is the second highest award to an individual as a recognition and appreciation for his active participation in promoting the objectives of the Kadazandusun Cultural Association. Only three (3) awards to five (5) awards shall be given out in this category and (1) of them to succed the “Huguan Siou” when the time comes subject to endorsement by the KOisaan Delegate Conference. The number of awardeeds for this category shall not exceed seven (7) at any one time.
3	TINDARAMA	This award shall be geven out to an individual for his/her participation in promoting the objectives of the Kadazandusun Cultural Association. Five (5) to Seven (7) awards of this category shall be awards of this category shall be awarded to selected individual at one time and the number shall be limited to thirty (30).
4	MOGKOKOUNAN	To be awarded to an individual in recognition and appreciation for his/her outstanding participation in promoting the Kadazandusun culture in line with the Kadazandusun Cultural Association objectives. Only seven (7) to fifteen (15) awards of this category would be geven out at one time and should be limited to fifty (50) in numbers.
5	MIONTONG	Awarded to an individual for his/her support and contribution towards the promotion of the objectives of the Kadazandusun Cultural Association. Fifteen (15) to twenty five (25) awards at one time and limited to sixty (60) at any one time.
6	SUSUKUON	Twenty five (25) to fifty (50) awards at one time and limited to eighty (80) at any one time.
7	RINDAWAN	Twenty five (25) to fifty (50) awards at one time and limited to one hundred fifty (150) at any one time.

It was proposed that except for the Huguan Siou Titular Award, the rest should be done annually and presented at Nunuk Ragang in conjunction with the Nunuk Ragang Heritage Festival and Huguan Siou’s Anniversary Celebration. (c) HAK KDCA 120708

In a KDCA Central Committee meeting on the 8th April 2016, only two types of awards which is the Bulawan Sigah and Tindarama are to be awarded starting 2016. Otherwise the other awards will be determined later.

NB: The KDCA Honorary Award Committe headed by Datuk Claudius Roman will now need to develop the Koisaan’s Illustrious Awards from the last proposal by Datuk Patrick Michael. But for the purpose of recognizing and appreciating the special roles and contributions of the 7 founder members of KCA in 1963, the Bulawan Sigah had been agreed by the current KDCA Central Committee as befitting them to be awarded in conjunction with the KDCA Golden Jubilee Celebration. Tindarama award has also been adopted an awarded to one deserving candidate.

Supporting Documents for the Proposed KDCA Services & Recognition Awards Titles.

A. Qualifying Criteria

1.	Past and present members of KCA/KDCA who have shown significant contribution and outstanding services towards the development and advancement of KDCA.
2.	Commendable and outstanding services in promoting the objectives of the Kadazandusun Cultural Association as outline in its By-Laws.
3.	Most Active KDCA Divisional/Branch Chairman/Vice Chairman/Secretary/Treasurer/Sub-Committee.. (i.e.) initiative and leadership, activities done, most up-date reports made to KDCA Headquarters and so forth.
4.	Support and contributions towards achieving KCA/KDCA goals & objectives.

B. Guidelines for Awards.

1.	The nomination for any awards given during the annual Nunuk Ragang celebration must be submitted on the appropriate entry form.
2.	Five copies of the entry forms must be received by the Awards Committee Chairperson fifty (50) days to the Annual Recognition day.
3.	Each entry must be sealed in an envelope clearly marked for the appropriate classification of the Award submitted form.
4.	The Chairman of the Award Committee shall be President of the Kadazandusun Cultural Association.
5.	An award Committee will be appointed by the Awards Committee Chairperson to judge the entries.
6.	Any member of the Kadazandusun Cultural Association is eligible to enter or propose a nomination for these Award.

Merits are based on:-

1.	Participation and significant interest shown in promoting the objectives of the Kadazandusun Cultural Association. (40 points)
2.	Contribution & achievement pertaining to the aforesaid objectives. (30 points)
3.	Character and integrity. (20 points)
4.	Other. (10 points)

These guidelines may be amended, improved or changed if deemed necessary.

C. Award Certificates and Decorations (Tanda do Gaa om Basaan)

1.	HUGUAN SIOU (Highest / 1st Class Awards)
	a. Kisigah tapantang om kibasaan di kivotik do koubasanan.
	b. Kisolindang tinandak (Traditional Sash) om pointangkil do gozong/padang di kivotik do koubasanan.
	c. Kisokot do Medal tanda do Gaa

2.	BULAWAN SIGAH (Second Class Award)
	a. Kisigah tapantang om kibasaan di kivotik do koubasanan.
	b. Kisolindang/misuvai mantad doun Huguan Siou om kisokot Medal tanda do Gaa
	c. Sunduk Koubasanan montok tongondu.

3.	TINDARAMA (3rd Class Award)
	1. Kisigah om kibasaan koubasanan miampai solindang di tiingoton om kisokot Medal tanda do Gaa.
	2. Sunduk Koubasanan montok tongondu.

The Kadazan Dusuns

1.1 The Kadazan Resolution 1961

On August 6-7, 1961, the First Kadazan National Congress held at Jesselton Community Centre debated and voted to resolve that “Kadazan” is the generic identity of the numerous Dusunic, Paitanic, Idahan, Murutic ethnic and numerous other sub-ethnic and speech communities. This is the basis for the re-formulation of the KCA/KDCA Constitution and hence Article 6 lists all the ethnic, sub-ethnic and speech communities under Kadazan/Kadazandusun.

1.1.1 Muruts are Kadazans

Lest we be condemned to repeat our past for forgetting our history, for the sake of unity of being the foremost indigenous people of Sabah, (North Borneo) and sharing more similarities than differences in worldviews, cosmology, adat and the way we relate to mother nature, it will be unjust for us to negate and disrespect the wisdom of our visionary leaders and wise elders of 1961 who, after hours of debate and deliberations during the August 7, 1961 National Kadazan Congress, resolved by overwhelming majority votes that Muruts too are “Kadazans”.

In the words of Tan Sri Herman Luping,

“It is best for the Muruts to be united as one with the Kadazans as the foremost definitive natives of Sabah, than be left in ambiguity”.

The hallmark of a democratic leader emerged in the late Honourable Datuk G.S. Sundang when he made his closing remarks (after the 1961 Conference voted Muruts as one with Kadazans), that he was glad that the people who had been known as Muruts had also been included as Kadazans and respecting the decision of the majority, he pledged that he would explain when he returned to his area of the need for all Kadazans to work together.

1.2. The Kadazandusun Resolution 1 (1989)

Guided by the meaning of Kadayan @ Kadazan as God created and divine spirited people and considering the term Dusun in essence means “stewards of the land” with diversity farms and “gardens in the forest”, combining the terms into Kadazandusun can appropriately define the meanings and purposes of the existential beings of the “Kadazandusuns” as “divine-human stewards of the land practicing bio-diversity agronomy”.

Subsequently, the new unified term ‘Kadazandusun’ was tabled, conscientiously debated for a few hours and was unanimously passed as a resolution during the 5th Kadazan Cultural Association’s Delegates Conference on November 4 & 5, 1989. The unified term “Kadazandusun” was thus unanimously adopted as the best alternative generic identity as well as the most appropriate approach to resolve the “Kadazan” or “Dusun” identity crisis.

Thereafter, the conference also passed the resolution to amend the KCA constitution and change the name of the association from Kadazan Cultural Association (KCA) to Kadazan Dusun Cultural Association (KDCA).

1.3. The Kadazandusun Language Resolution 1995.

1.3.1. KADAZANDUSUN – The Official Name of the Language of the Kadazandusuns (January 24, 1995)

1.3.2. BUNDULIWAN – The Official Dialect of the Kadazandusun Language (April 11, 1995)

1.4. The Kadazandusun Resolution 2 (2004)

The KDCA 10th KDCA Delegates Conference held on December 4-5, 2004 at Hongkod Koisaan debated and unanimously passed the tabled Conference Resolution 2, worded in Bahasa Malaysia as follows:

2. Bahawa Kerajaan Malaysia hendaklah menerima pakai nama “Kadazandusun” sebagai nama bangsa masyarakat itu di dalam semua keterangan diri (seperti sijil kelahiran, kad pengenalan dan sebagainya) dan bukannya menggunakan sama ada “Kadazan” atau “Dusun”, kerana sesungguhnya dua nama itu merujuk kepada suku bangsa yang sama.

Nota: Di-usulkan oleh Gun. Jusking Ejim perwakilan dari Beaufort dan disokong oleh Gun Duing Sumpong (Papar), Gun Allan G Dumbong (Tg Aru), Gun. Suman Yasambun (Linsudan, Keningau) dan Gun John Amit (Dambai, Membakut).

In the meantime, all other sub-ethnic groups and speech communities under the Kadazandusun other than the current listings of 45 sub-ethnic communities as per KDCA Constitutional provision are still being finalized based on consultations with the relevant communities such as in the recent requests by Tinagas and Begahak (Bega’ak) communities for them to be recognised as Kadazandusun sub-ethnic communities.

We need to know our history, understand, respect and uphold the wisdom of our Kadazandusun pioneer leading elders and the lasting gifts such as in the spirit of the Kadazan Resolution 1961, “all for one and one for all, united we stand divided we fall” (Alexander Dumas) realization if we, the Kadazandusuns as the foremost Indigenous People of Sabah desire to move, grow and develop ever forwards with our unique God given blessings and dignity in humanity or else we become those whom Edmund Burke referred to as people who don’t know their history and are thus doomed to repeat it.

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

Kadazandusun Ethnicities
Bisaya Bonggi Bundu Dumpas Gana Garo Ida’an Kadayan Kimaragang Kolobuan Kuijau Lingkabau	Liwan Lobu Lotud Lundayo Makiang Malapi Mangkaak Minokok Murut Nabai Paitan Pingas	Rungus Sinobu Sinorupu Sonsogon Sukang Sungei Tatana Tangara Tidong Tindal Tobilung Tolinting	Tombonuo Tuhawon Tutung Bagahak Gobukon Subpan Tagahas Tinagas Bagahak Gobukon Subpan Tagahas Tinagas

* 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.

Kadazandusun Genesis

There are various Kadazandusun stories of creation but common underlying concepts and symbolic messages thread the more dominant ones. Momolianism generally believes that both Kinoingan and His wife Sumundu have their complementary roles in the creation of the world and all its animate and inanimate contents, including man. The Seven levels of Heaven (Libabaou) was created first wherein the Lesser Divinities, Deities and Benevolent Spirits live.

The seven (7) levels of Libabou (Upper-world):

1.	Kopinturu (Kopinturuk)	: The Seventh Upper-world
2.	Napantai (Darantai)	: The Sixth Upper-world
3.	Limunduk (Rundukon)	: The Fifth Upper-world
4.	Sinorindak (Sinukup)	: The Fourth Upper-world
5.	Dongkirison (Tingkuruson)	: The Third Upper-world
6.	Lungkowon (Pipiton)	: The Second Upper-world
7.	Hipompon (Koimpowon)	: The First Upper-world

The ancient Rinait’s (Bobolian’ prayers) have been ordered in relation to the levels of Libabou. Thus, as Bobolian Losuim Moluntan of Kampong Purak Papar shared, if she needs to perform “Modsoluhut” momolian ceremony in connection with a lunatic or a mentally ill person, then she has to reach the stage of “rundukan” (state of seance) at “Kopinturu” (the Seventh and the highest Heaven). However, in the case of performing the “Monogit” momolian ceremony to appease the rice spirits, then she only needs to recite rinaits that will bring her to lowest heaven, which is “Hipompon”, the First Heaven.

Next Sumundu created an empty earth and Kinoingan created the skies to cover the earth and placed the planets to light it. Kinoingan made the ocean and Sumundu folded the earth to form mountains and rivers. Sumundu planted the numerous trees and plants and Kinoingan showered the rains and sunshine upon them. Kinoingan made lots of toys out of clay and each time Sumundu touched them they came alive and became the various numerous creatures of the world.

When Kinoingan and Sumundu finished creating the world, they entrusted their son and daughter maned Ponompulan and Ponompuan respectively, to take care of the world with their own free will to do as they wished with it.

Celestials

1.0 Ponompulan’s rebellion against Kinoingan.
	In the beginning all was well with the Heavens and the world was perfect. However, as time went by, Ponompulan became greedy and envious of his Father’s power and authority over everything. He began to hate the perfect world and set about to cause human misery, sickness and death. He dictated that some people should be rich and others poor; some must be masters and others servants; some must have abundant harvest while others go hungry; some must be healthy while others are sickly, and some must live while others die. Ponompuan advised her brother against his evil designs, but instead Ponompulan continued to cause great havoc and disturbances on earth. Being of Kinoingan and Sumundu, Ponompulan too was gifted with powers to create and so he went about to create his own evil kingdom as opposed to his father’s Kingdom.

2.0 Kinoingan.

Kinoingan was deeply hurt by his son’s rebellion and arrogance and was therefore prompted to exact the Taru (The great Judgement). Kinoingan drew a separation between His own created Libabou or Heavens (Upper World) and that of Ponompulan’s created Kolungkud (Under World). He banished Ponompulan forever from Libabou and dumped him into his own-created Kolungkud.

Kinoingan also established a Covenant of Justice for those deities, divinities and people who are in His favor and punishment for those who follow the evil ways of Ponompulan. He maintained that human beings shall occupy the place between Libabou and Kolungkud and shall be referred to as Winorun/Vinoun, having been created by Him and Sumundu as Minomorun. Kinoingan then ruled that henceforth, the name Ponompulan shall cease to exist or be mentioned in Libabou and Winorun, and in its place, “Luminoyop (Loyop)” (The banished deity), Rogon Gayo (Chief of all evil) shall rise to distinguish and expose the evil identity, manifestations and deeds of Ponompulan.

It is from this act of exacting the Taru that Bobolians often refer to Kinoingan as Tuminaru (The Judge of all).

1.	Sondoton	: The First Underworld
2.	Kotonuhon	: The Second Underworld
3.	Pongoluan	: The Third Underworld
4.	Linumpatiu	: The Fourth Underworld
5.	Namatai	: The Fifth Underworld
6.	Linuguk	: The Sixth Underworld
7.	Pusod Raat	: The Seventh Underworld

3.0 The Seven Scourges.

There was a time when the peoples of the world were bent more towards the Rogon than Kinoingan and that they were on their way to forgetting His existence. Kinoingan was very distressed by this development. He must do something not only to teach them but also to remind them of His loving concern for them and hence the following Seven Scourges upon the earth took place.

From the Heavens then were descended the following Seven Scourges upon the fallen earth:

1.	The First Underworld	: The War over the lost Tataba & Kolian Tree
2.	The Second Underworld	: The Plague (Rapit)
3.	The Third Underworld	: The Migration (Minogiurias)
4.	The Fourth Underworld	: The Locusts (Minonombilalang)
5.	The Fifth Underworld	: The Deluge (Minoluyud-pogolumpadang)
6.	The Sixth Underworld	: The Drought (Minabpagadau)
7.	The Seventh Underworld	: The (Seedlessness) Famine

4.0 Redemption
	They could only watch and ponder. Upon leaving Kinoingan did not utter a word and no seeds were given to the people fro planting. So they all went back puzzled. In another version of the story, Ponompuan entreated her Father’s mercy upon the dying earth, conveying to him the peoples’ act of repentance. Kinoingan thus took Ponompuan for a walk before He unfolded to Her His plan to redeem the dying world, and His wish that Ponompulan be the symbolic sacrifice of the greatest love of all. For the love of Her Father and the world, Ponompulan thus willingly became the Saviour of the world. Through the miraculous power of her Mother Sumundu, Ponompuan’s wishes were granted — that her body parts be transformed into the food resources of the world and that her Spirit be the Bambarayon spirit of the staple food rice.

5.0 Transformation
	Days passed by and the famine was worsening its toll upon the people. So the people decided to meet Kinoingan again to plead for mercy and to ask for seeds from Him. However this time Kinoingan was nowhere to be seen. Then as they approached the place where they last met Him, they could not recognize it, for it had turned into a lush farm with all the foodcrops and fruit plants that they longed for, growing all around. All the fruit trees were heavily laden with ripening fruits and the food crops, including red rice, all ready to be harvested. The people knew then that the sacrificed daughter of Kinoingan (Ponompulan) had transformed into various crops and plants that were to nourish and save them from the great famine. They then fell to their knees and said their first thanksgiving prayers to Kinoingan, Sumundu and Ponompuan as Huminodun (The Transformed Sacrifice). Here lies the foundation of the Kadazandusun belief that all the plants of life grew out from Huminodun’s sacrificed body-parts and that all food crops and fruit trees have their individual spirit called Rusod, having come from Huminodun. The specific spiritual part of Huminodun that became the Rusod (Soul-Spirit) of rice is fondly called Bambarayon by Bobolians.

6.0 Bambarayon
	Among all the food crops given by Kinoingan, rice became the Kadazandusun staple food. The life of the Kadazandusuns also became centered on rice cultivation and thus there developed special reverence towards Bambarayon. According to Bobolian Miada Gumarong of Minawoh Keningau, the word Bambarayon is an old terminology within the Rinaits and is a combination of three words Bamban, Barayo and Rayong. Literally, bamban means, “cover” of any container, barayo means “divide and share” and rayong means “appearance in great number”. In deeper symbolic context, bamban refers to an unlimited resource that fills to the brim any space or container. It satisfies any form of need and completes any form of incompleteness. Barayo refers to a diversity resource with unlimited transformative capacities, just as the body parts of Huminodun gave rise to the food resources of the world.
Rayong refers to a diversity resource with active multiple re-generation. Bambarayon in a way is thus also a qualitative descriptive name of Huminodun, the sacrificed Daughter of Kinoingan (God) who is at times revered and worshipped as the Goddess of fertility and propserity. She is the ultimate symbol of beauty, integrity, and sacrificial love. Bambarayon is believed to be responsible for the growth and well being of the paddy plant, protecting it from all sorts of hazards and preys, thus effecting a positive yield. However, the positive yield of the paddy plants is also dependent upon farmers’ sincerity and dedication in their cultivation of paddy, and upon their generosity in sharing a good harvest with others and especially with the less fortunate ones. Thus mere presence of Bambarayon in the paddy plant will not itself guarantee a good harvest. It is further believed that Bambarayon is embodied in all forms and parts of the paddy, in the green paddy plants, in unhusked paddy grains, in yeast and uncooked rice or in readily consumable forms such as tapai (rice wine), porridge and served rice. Among the popular rice varieties that have been nurtured by the Kadazandusun communities are locally known as Tadong, Guabon, Pulut, Linsayan, Kundinga, Likad and Pikoron. Bobolians have also related that when humans consume rice, the Bambarayons in the rice is enabled to become one with the consumers’ Koduduo (the soul-spirit of a living person). Bambarayon, being a specific shred of divine Ponompuan’s (Huminodun) spirit, is conceived to be pure and free from the corruptive evils of this world. It is human responsibility therefore to be pure in mind, heart, spirit and body in order to deserve best the nourishment from Bambarayon. Thus to the undeserving, eating rice can even cause physical illness, mental dullness and weakness of will. Once Bambarayon becomes one with the human Koduduo, it assumes its new roles and responsibilities in looking after the growth and well being of the human body, mind and spirit; and his words, thoughts and actions. Bambarayon’s union with the human Koduduo therefore positively affects human health and productivity. To the Kadazandusuns, the paddy is not only their staple food, but also a sacred plant that embodies Ponompuan/Huminodun/Bambarayon, the living symbol of Kinoingan’s loving care and providence for them. It is therefore considered unbecoming and an offence to the Huminodun/Bambarayon and indirectly Kinoingan for anyone to harm the paddy plant in its growth stage; to waste paddy grains during harvesting, threshing, winnowing or transportation. Left over and fallen rice during meals, is best treated if carefully gathered and fed to home pets, poultry, pigs or fish in the ponds. It is normal to see and hear the Bobolians mumbling prayers as they stroke gently the paddy plants in the fields to appease Bambarayon for the harm done to them, may be by the senseless buffalo or even by innocent acts of children.

THE PADDY RITES OF PASSAGE & ASSOCIATED RITUALS

To the Kadazandusun rice farmers, the Kaamatan festival is part and parcel of wholesome ceremonial rites of passage of the paddy plant. Two main types of paddy are cultivated: the wet field paddy and the dry hill paddy. Thus there are two types of paddy cultivation being the wet paddy cultivation and the dry or hill paddy cultivation.

The padi rites of passage and their corresponding rituals differ slightly between the two modes of padi farming but the underlying belief and rationale are basically the same.

The hill paddy rites of passage ceremonies shared by the Tindals of Kota Belud and the Bunduliwans of Kiulu, Kundasang, Ranau and Tambunan have lots of commonalities.

ASTRONOMY AND RICE FARMING

Momolianism believes that Kinoingan uses the planets in the stellar space to communicate to human beings the changing moods of the planets, which indirectly affect the behavior of the world and its inhabitants. So they have learned to read the signs of the times by watching the position of the moon and the sighting of stars in relation to the good and bad times for their various daily, monthly and yearly life activities.The Kadazandusun’s Monthly Calendar, which incorporates Days of observances and abstinence from work, especially in relation to paddy farming depicts astronomy’s strong bearings upon human activities.

Before the advent of mechanized paddy farming which has currently enabled the double cropping system within a single year, the Kadazandusun farmers were guided by the moon and the stars in timing their work and rest days. Gundihong Amman Sirom Simbuna Tarantab, recalls that the best and proper time for planting the hill rice is when the “Muru-puru” (Orion) stars are sighted, usually around the middle of September.

Hill (dry) rice and wet rice cultivation can be so compatibly timed like what the industrious Tambunan folks, who practice both hill and wet rice farming and still maintain the general annual seasonal cycle of rice cultivation. After planting their hill rice, they devote themselves to wet rice planting, later enjoying harvest from the hill first followed by the harvest from the plain. By June of each year, the Walatik, is low in Eastern skies and the clearing of the jungle (hill rice plot) has to begin.

From late August to early October, all the three groups of stars (Muru-puru, Ro’oh and Walatik) are visible overhead all signaling the appropriate time for the planting or transplanting of rice. According to Gundohing Tohitok Kuda of Kg. Tombuluran Kudat, the Rungus farmers are signaled by three groups of stars regarding the best days for planting hill rice. These days are around August 20, when the Muru-puru stars are seen overhead, September 15, when the Ro-oh stars are seen overhead and October 10, when the Walatik stars are seen overhead. This timing is also confirmed by Gundohing Amman Sirom Simbuna of Kota Belud. In April, the Walatik is low in the Western skies and is time for harvesting.The month of May befittingly, is rest time for celebrating the Kaamatan Festival. It is not by chance or by simply being a resolution by the Kadazandusun Cultural Association’s (KDCA), that the month of May is the Kaamatan Festival Month. By the star signs and by the rice life cycle and season, May is the month of rest both for the people and the Bambarayon. It is the time for the re-union of Kinoingan’s (Huminodun’s) in-dwelling spirit in rice called Bambarayon with Sunduan, the in-dwelling spirit of Kinoingan in humanity.

KAAMATAN RITES

Bobolian Odu Miada Gumarong shared that Kaamatan has seven rites namely:

1.	Mamayayat/ Mogkodim Pouli Bambarayon	Inviting the rice spirit home
2.	Magahau(Magavau), Mongondut/ mongombos (Humabot) om Modsoluhut do Bambarayon	Futher homing calls for the Bambarayon followed by search and rescue missions
3.	Mamabas	Appeasing
4.	Momodsu	Cleansing or purification
5.	Monoguli	Restoration
6.	Monumad	Feeding
7.	Moginakan Kopiobpinaian om Karayahan doid Kinoingan	Feast of re-union and thanksgiving to God

MOGINAKAN

The late Bobolian Aki Petrus Sator Gadut elaborated moginakan as a combination of the two Kadazandusun words moginum (drinking) and makan (eating) and so in simple term moginakan means feasting.

However in the context of the Post-Harvest Festival, moginakan has special cultural and spiritual significance to the Kadazandusuns. In its deepest meanings and purposes, moginakan incorporates the following elements of socio-spiritual acts:

1.	Koimbolitan	: Reflection & purification
2.	Kopibabasan	: Peace and Harmony establishment
3.	Moginakan	: Feasting
4.	Kohompitan	: Sharing
5.	Kopiisaan	: Re-union /Communion
6.	Kahandaman di Huminodun	: Commemoration of redemption
7.	Koponongkotoluadanan	: Thanksgiving
8.	Kosolimboguan	: Renewal

The Kaamatan cultural meanings and purposes

The word Kaamatan is derived from the root word tomot, a Kadazandusun term for “harvest”. In the context of this article, Kaamatan refers to the paddy-harvesting period, which involves a series of traditional rituals culminating finally to the Magavau and commemorative Moginakan Kaamatan (Harvest) Festival, in honor oh Huminodun, the sacrificed Ponompuan — Daughter of Kinoingan (God).

Why Kaamatan and not Kokotuan?

In the long drawn debate whether to use Kaamatan or Kokotuan to name the Festival, the KDCA resolved to use Kaamatan because Kokotuan is more widely understood and accepted as related to harvesting young vegetables’ shoots using the thumb and the first finger only without help of any other implements such as harvesting knives like sickles (linggaman). So you can use the term mogkotu for plucking vegetables’ shoots such as lombiding, bungor, pakis, tuntuh mundok, tunduk sangop, tunduk kasou, tunduk tawadak etc…

For ripe paddy ears however, it is difficult to use bare fingers to harvest so much of them without the use of sickles (linggaman or bonuts), and more people refer to this aided harvesting with implements as mongomot. Hence the term for the paddy related harvest festival has been appropriately termed as the Kaamatan Festival.

The Kaamatan Festival is an annual event in the cultural life of the Kadazandusuns of Sabah since time immemorial. In its deepest sense, the Kaamatan Festival manifest the relationships of the Creator Gods and their creations, intra and inter creator beings, and intra and inter creations’ relationships. It is about Kinoingan’s (God’s) love; the beauty of His creations; the emergence of sin and the curse of hell, and the conception of sacrificial love for the realization of salvation. It embodies the principal acts of invocation of divinities, appeasing, purification and restoration, socio-spiritual re-union, sharing of harvests/blessings and thanksgiving to the Source of All. It is part of a complex wholesome Momolian religious system centered on the paddy rites of passage and the life cycle of Bambarayon – the in-dwelling spirit of paddy.

Invocation and appeasing is done in respect of Bambarayon, Deities, Divinities and Spirits, who may have been hurt by human wrongful acts.

Purification is performed in respect of human and spiritual needs for forgiveness followed by resolutions to make themselves worthy of the gifts of life from God.

Restoration in necessary to ensure the health and wellbeing of Bambarayon, Sunduan (human spirit) and other spiritual beings.

Re-union is realised in respect of the re-intergration of the seven-in-one spirit of Huminodun in Bambarayon (paddy spirit) as well in respect of human needs to be integrated in body, mind and spirit within the concept of the seven-in-one divinity in humanity, as well as re-union of Bambarayon with human Sunduan.

Finally, recitals, songs of praise and thanksgiving (Sugandoi) is observed as befitting for all creations to express their gratitude and appreciation for the gifts of life (through Huminodun) and all life supportive system on earth that their Creator lovingly and generously gave them. The Kaamatan Festival is thus celebrated to commemorate the “Greatest Love of all”, in that: “the Creator Couple (Kinoingan & Sumundu) so loved the Kadayans and their world that they sacrificed their only Daughter Ponompuan (Huminodun) in order to save them from annihilation due to severe drought and famine due to sinfulness and Godlessness.”

This Kaamatan Feast is symbolized by the sharing of the new harvest (made manifest from the sacrificed body of Huminodun) by all divine, human and spiritual members of the mystical divine-human Kadayan family often referred to by Bobolians as “Tangaanak do Bambarayon” which means “Children of Bambarayons”.

Today, the Kaamatan festival has become one of the major national festivals of Malaysia. Unfortunately, the essence, true meanings and purposes of the Kaamatan festival in the context of its original celebrants’ (the Kadazandusuns) culture and belief system have continued to elude the thousands of celebrants each year. More than ever before, the Kaamatan festival is in need of re-orientation in its presentation to the global society so that it is properly understood, appreciated, and respected in its historical origin, cultural and spiritual significance, and contextual perspectives. It must be realized that the Kaamatan festival as it is celebrated today is only a portion of the holistic Kadazandusun traditional Momolian religion, and culture, which is by no means lesser than the rest of the world’s cultures.

To the younger generation of the Kadazandusuns, who may be experiencing various degrees of cultural dilemma, alienation and values disorientation in the light of rapid social change, may this article help them to regain back their cultural consciousness and realize in time that they have much to value and be proud of in the wealth of their unique natural and cultural heritage. Most importantly, may this book help rectify the wrong notions, negative biases and the tendencies of those who are unfamiliar with Momolianism to regard it as wholly wrong and/or given to evil in all aspects which have led many to have condemned Momolianism as Animism, Paganism or Kafir. It is the author’s view that it is not only wise but necessary for modern religions to cultivate a more respectful openness towards understanding traditional religions, for they too share some of the fundamental universal values and truth that cannot be monopolized by any individual or single religion if world peace and harmony is our shared mission on this temporary fragile planet wherein we happen to co-exist for a while.

Why the new religions are readily acceptable to the indigenous peoples of Sabah is perhaps due in part to the already existing shared fundamental concepts and values within both the traditional and the modern religious belief system. Hence syncretism of the new and the old religions have become common phenomenon in the practice of modern religions today and should not be viewed as all-negatives, because; ‘Within the realism of our religious pluralism, any religion which fails to open itself to others in the spirit of harmonious inter-religious dialogue and cooperation will eventually fall into narrow-minded ghettoism and intolerant fanatism which may eventually destroy other religions, and in itself become as cancerous cell in relation to the whole organism of which it is a parasite’.

KAAMATAN AND THE RULE OF THE ADAT (CUSTOMARY LAWS AND TRADITIONAL PRACTICES)

1. The ADAT: Human & Divine Justice for the Kadazandusuns.

The Adat is a complex mixture of indigenous peoples’ spiritual values, customs, traditions, practices and observances, developed and handed down to generations since time immemorial. It encompasses the way of life, basic values, belief system, culture, accepted code of conduct, manners and conventions according to which indigenous society is ordered, and are enforceable in the peoples’ courts of law.

Momolianism being regarded a divine set of rules of worship, behaviour and mode of life, the resourceful Kadazandusuns have ingeniously fitted their religious values system into their social life and made it into laws known as Adat.

By way of the Adat system, supernatural and man-made forces are harmonized and harnessed positively by the cooperation of everyone in the community to maintain their health and wellbeing. Like an individual human being, the community possesses its own life whose health and wellbeing depends on the individual as well as collective righteous acts of its individual human components. Community life and health are adversely affected by wrongful and sinful individual and collective acts. Thus bestiality, incest, suicide, murder, vandalism and sacrilege upon holy sites or precincts by an individual or gang can make the entire community of the wrong doer weak, diseased and be cursed with natural disasters.

The Kadazandusun twin levels of Human and Divine Justice provides for the concept of justice wherein offenders of the Adats may outwit and escape human judgment and penalties, but will never escape the divine administered spiritual justice exacted upon the human souls.

2. Kaamatan and the rule of the Kadazandusun Adat.

There are sections of the Adat (customary laws) and sets of Pantangs, Tagals and Pagals (traditional observances, practices and taboos) by which Kampong (village) chiefs and council of elders administered and guard the conduct of celebrating the Kaamatan Festival.

This was emphasized by the Koisaan Council of Elders resolutions on the subject matter of Kaamatan during the KDCA Kaamatan Festival Workshop (Hongkod Koisaan: September 23, 1997).

With regards to the general rules and conduct in organizing the Kaamatan Festival, the Koisaan Council of Elders viewed that the organizers and celebrants must be co-responsible in safeguarding the sanctity, dignity, integrity and decorum of the Kaamatan Festival against the following offences in the eyes of the Kadazandusun adapt Native Courts (Native customary laws) Rules 1995:

A. PART II: ASSAULT, BATTERY AND THREATENING BEHAVIOUR

Section 4: Causing hurt
Section 5: Threatening
Section 6: Provocation
Section 7: Instilling fear

B. PART III: SEXUAL OFFENCES

In respect of safeguarding the modesty of Kaamatan Unduk Ngadau contestants:
Section 21: Enticement of another person’s daughter / fiancé / wife

C. PART VI: GROSS MISBEHAVIOUR, INDECENCY AND MISCHIEF

Section 33: Indecent assault
Section 34: Indecent exposure
Section 35: Indecent intent, word, sound or gesture
Section 36: Slanderous remark or gesture
Section 37: Spreading rumour
Section 38: Disruption of functions
Section 40: Adulteration of water sources
Section 45: Throwing objects at a house (Kaamatan venues)
Section 46: Swearing and cursing
Section 52: Disturbance to customary signification of property (Kaamatan Festival celebrations, such as Toguruon, gongs, jars…)

3. Kaamatan Festival related Pantangs

1. Tapai or liquor drinking competitions are not to be part of all Kaamatan festival programs;
2. Pondan (Transvestites) shows are not to be part of the Kaamatan festival programs;
3. Swim suits and hot pants are not to be part of the Kaamatan Unduk Ngadau attire during contests;
4. Mock up wedding and bersanding displays are not to be part of the Kaamatan festival programs;
5. Live paddy plants, are not to be used as part of decorative or ornamental plants for Kaamatan Festival;
6. Do not force other’s to drink or eat what they dislike or are not used to;
7. Do not waste food & beverage or any other servings during Kaamatan festival;
8. Do not take seats that are not allocated to you;
9. Do not get drunk and lose control of your senses during Kaamatan festival celebrations;
10. Do not complain or shout about if the organizers food and drinks are not enough for all celebrants, but seek guidance where you can eat and drink;
11. Do not make unnecessary conversation or other forms of noises during solemn parts of the Kaamatan Festival programs such as launching ceremony, speech deliverances and Magavau;
12. Live paddy plants, especially those with ears/fruit grains ears, can be used for ceremonial aspects of Kaamatan festival such as symbolic mongomot launching, Magavau, Toguruon ensembles, but these paddies must be guarded against being wasted about and being trodden disrespectfully;
13. In the light of multi-cultural and multi-religious considerations, all food and beverage must be respectfully and clearly indicated as HALAL or NON-HALAL;
14. Programs of Kaamatan festivals should strive as much as possible to be inclusive and participative for all ages, color, creed, gender and cultural traditions;
15. Politics and politicians of political parties are not to interfere, influence or determine the course and programs of Kaamatan festivals for political gains or mileage;
16. Designated MOC approved prizes sponsorship may be solicited from willing/consenting sponsors, but public soliciting of cash donations, especially from non-Kadazandusun or non-natives, to generally finance Kaamatan festivals should be discouraged at all levels;
17. In case of death within the venue or vicinity of the venue when the Kaamatan festival programs have already started, the First Aid and Emergency committee must attend to the emergency situation and the Kaamatan festival celebration can then proceed, except when, and if the venue is the residence of the bereaved family. For this reason, as from precedence, Kaamatan festivals are encouraged to be held in community halls, such as Balai Rayas, or temporary made public assembly halls or tents.

NB: Along with social change, development and transformation of human values, the general rules and guidelines to safeguard the sanctity and integrity of Kaamatan may be revised to be made relevant to the situation of the times, but never to sacrifice the sacredness, morality and decency of Kaamatan.

The KDCA through its Koisaan Council of Elders shall be the authority to approve changes and addition to or deletion from the current general rules and guidelines for the Kaamatan festival organization.

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