The Clouded Leopard and the Nose Flute ( Harimau om Suling)

The largest wild cat in Borneo is the famous Clouded Leopard. Known as harimau by the Sukang tribe that lives down the Kinabatangan River, famously known as mondou by the Kadazan dusun of Penampang and Tengara tribes and tananansat by the Tobilung tribe. It's length can be from one and a half metres long and has markings that are cloud-like on its body. Being a very shy animal, it hunts mainly during the night and stays in the forest canopy.

Long ago when the world is still young, it is said that the harimau was a very ferocious animal and they eat human beings even. One evening, a villager played a suling (flute)  in the Kinabatangan River. His suling was unique. It is pointed at the end and is played by blowing the suling holes by a nostril while blocking the others with a wad of tobacco. 

While this young man was playing his suling, the hungry ferocious harimau crept up to the end of the forest to see what was making such noise. It inched forward and when it noticed that the man didn't noticed, it moved faster until it was quite close to the man before encircling him as it licked its lips with saliva dripping to the ground.

The man, unperturbed, continued to play his suling and ignored the animal completely. As the animal suddenly pounce to strike the man with its paw, the man poked the pointed end of the suling into its paw and pierced it. 

The harimau howled fearsomely and tried to get rid of the suling that was pierced in its paws but fail. At last, it begged the man to remove the suling from its paw as it felt too much pain. The harimau said " I promise that I and my descendants will not eat you or your descendents as long as you or they are playing the suling."

Then, the man thought about it and immediately pulled the suling out of its paws. Since then, Clouded Leopards stay away from villages whenever they hear the sound of the suling. In fact, they lived as far from human habitation as possible and are hardly ever seen nowadays.

Narrated by KK Jabil bin Bahiri
Source: Animal Tales of Sabah, P.S. Shim

The Orang Utan and the Jew's Harp (Kogiu om Bungkau)

In the local language of the Kadazandusun, the orang utan is also know as kogiu which only slightly smaller than the gorilla. These creatures can be found on two islands only: Borneo and Sumatera.

Once upon a time, there lived a hunter who is fond of playing a musical instrument locally known as the bungkau or in English, Jew's Harp. He took it with him wherever he went. One fine day, he saw a large kogiu sitting high up on a tree. Without hesitation, he took his blowpipe and shot darts laced with poison at the kogiu. Unfortunately, the kogiu was too high up the tree for the poisonous darts to reach.

The hunter sat down and thought of an idea. His bungkau! He took it out and played it. The kogiu, who have never heard or seen such instrument, became fascinated by the siren-like music that he climbed own a little to hear the music better. The hunter noticed this but continued on to play the bungkau. The kogiu moved closer and more closer to the ground that when it got within the range of the blowpipe, the hunter shot 51 darts at the kogiu. The kogiu became dizzy, lost its grip and fell dead into the Liwatong Kadiu River near Ulu Malagatan.

The kogiu was carried by the hunter to the village and swore loudly, "Any kogiu that comes close to the areas where the bungkau is being played will follow the same fate as this dead kogiu."

From that very day onwards, the kogiu are always afraid of bungkau music.


(Narrated by KK Jabil bin Bahiri)
Source: Animal Tales of Sabah, P.S. Shim

Ghost tourism mulled (2011)

Sabah planning holding cultural festival featuring mythical creatures

KOTA KINABALU: Sabah wants to be known for more than just its scenic surrounding and warm hospitality.

This year, the State will introduce to the world its other hidden charm – the spine-chilling, scary-world of supernatural and ghosts!

The Ministry of Tourism Culture and Environment is mulling over the idea of having a cultural festival where mythical creatures such as ghosts, are the highlights of the event.

With interest in the supernatural spreading like a plague, and ghost or paranormal tourism sky-rocketing worldwide, this may not be a bad idea at all.

Ghost tourism has boomed over the past decade, and today is almost as popular as health tourism, shopping tourism or even the conventional eco-tourism.

There are hundreds, perhaps even thousands of ghost tours offered on line, attracting a stream of travellers looking for that tingling hair-raising sensation back their neck.

Not many cities in the world today are without their own spooky attraction, mostly in a form of haunted places. Perhaps it is time for the Sabah Tourism Board (STB) to call for a few ghosts of their own and scared the life out of some tourists.

This year’s Folklore Festival could indeed be a turning point for Sabah to explore this new and exciting tourism niche.

After all, the belief in and the fear of ghosts among the various ethnics in Sabah are often kept alive through story telling and folk tales.

Assistant Tourism, Culture and Environment Minister Datuk Bolkiah Ismail said introducing a cultural festival that features mythical creatures, specifically ghosts, is a good way to understand the way of life of the ethnic communities.

These creatures, to be portrayed based on the beliefs of the 32 ethnic groups in Sabah, would offer a glimpse into the myths and folk tales of our communities, an interesting offering for the curious visitors.

“We cannot escape myths and folk tales of our communities that affect our way of life. Having a festival like this can also clarify a lot of misconceptions, especially mythical creatures like ghosts,” he told reporters after the launch of a mascot for the Sixth Sabah International Folklore Festival 2011 here  yesterday.

The mascot known as Bal-Bal, a bird to symbolise a person with black magic, was launched by Chief Minister Datuk Seri Musa Aman.

Bal-Bal, according to Sabah Cultural Board general manager Datu Rosmadi Sulai, was actually a form of black magic practised by the Iranun community in the past.

It was often confused by society with the flying vampire known in Sabah as Balan-Balan or Hantu Penanggal in the peninsula, a creature which head can detach from its body and fly out into the night to seek its victims.

Balan-Balan is just one of our many mystical creatures, in addition to countless types of ghosts that are feared in our society.

If the west have their vampire and the undead, we have tompulalanggoi (means a very tall or giant ghost in Dusun), kelindahau (a sort of ghost in Brunei language also known as Hantu Tetek among other ethnics), hantu raya, hantu bangkit and many more.

Those who are familiar with the local folklore in Sabah knows that our cultures are steeped in the secrets of the paranormal.

But while other characters like Count Dracula need no introduction, ours like balan-balan, tompulalanggoi and kelindahau are less famous, which makes them even more mysterious and appealing to the outsiders.

(Source: http://www.theborneopost.com/2011/06/23/ghost-tourism-mulled/)

Works of the Tinalangan: Siblings who went missing after hearing ‘noises’ return home (2012)

KOTA KINABALU: Two siblings, including a seven-year-old boy, who were reported missing for more than a week have returned home.


Jaxfelix Calvin Goekan, and his sister Suina Goekan, 27, who were last seen near an electric transformer in the village around 1.30pm on July 26, returned to their home at Kampung Kirurau Pulutan, Menggatal around 9am, yesterday.

Their mother, Taini Sumping, 54, said her children returned home around 9am looking tired and weak, but did not show any signs of physical abuse.

“I could not believe my eyes when my two children suddenly returned home by themselves after being missing for almost a week.

”I was doing my morning chores when I peeked outside my window hoping to see my children and to my surprise, they were sitting outside.

”I quickly ran downstairs to bring them in and fed them rice and a few dishes I had prepared earlier for the rest of my children,” said Taini when met at Likas Hospital yesterday.

According to the mother of six, Calvin and Suina heard many voices while they were walking home but realized that there was actually nobody there.

“They said they tried to walk home after running away from the noises they heard, but could not find their way home for some mysterious reason. They also did not mention of any foul play by anyone.

”Many local villagers believe that it was the ‘tinalangan’, a mystic creature which misled people into the forest and they will get lost for days. I don’t know what to think. I am just happy that they are home,” she said.

Taini is glad that her children have finally returned home while she waited patiently in Likas Hospital yesterday.

Taini said Calvin and Suina were surviving on ‘liposu’ (a local sour fruit) and pineapples that they found while wandering in the forest as well as drinking water from a river for eight days.

“I would like to thank everyone who has helped in every way they could, especially those who have dedicated prayers to our family,” she said.

Likas Hospital officials could not release much information about the health conditions of the siblings but they appeared to be stable as of press time.

Calvin received treatment to his feet, believed to be due to the non-stop walking for eight days and both siblings were given IV drips.

“We are keeping a close eye on both Calvin and Suina as they appear to be very weak and seem to be suffering from dehydration.

“We will update family members if there are any updates on the siblings’ health condition,” said one of the doctors who was attending to Calvin and Suina.

The doctor however wished not to be named.

Calvin and Suina were reported missing on Thursday, July 26 in Kampung Kirurau Pulutan, Menggatal, while Suina was allegedly walking Calvin home from school that day.

Sources say that they were last seen at a location nearby an electricity transformer in Kampung Kirurau Pulutan at about 1.30pm the day they were reported missing.

A day-long search effort which involved locals, the police, Fire and Rescue Department, People’s Volunteer Corps (RELA) and the Civil Defense Department (JPAM) failed to retrieve any clues to the whereabouts of Calvin and Suina.

The case had also sparked a massive awareness and information effort on social networking website, Facebook with details of the case and a picture of Calvin being spread since last weekend.

(Source from: http://www.theborneopost.com/2012/08/04/siblings-who-went-missing-after-hearing-noises-return-home-update/#ixzz2LVaU4pFM)

Tompuvan: The Kadazandusun Fairy

The Kadazandusun fairy or known as "Tompuvan"  in the Tangaah district is a female person who has been cast away or who has became an outcast of the community or society in which she belonged. She has been cast away because of jealousy and hatred towards her - many believe because she was beautiful - by a vengeful person or witch.

The vengeful witch, using the power of the occult put a curse on the poor beautiful person and reduced her to become a "stray", a zombie-like person who by day, became hideous in looks and by night, beautiful.

But she is made to wander in the jungle or forests and lived in the Nunuk tree or bayan tree or fig trees, whose fruits are the favourites of Orang Utan, birds and other forest dwellers. The Tompuvan - meaning cursed outcast beings - also prefer to live under the canopy of the Nunuk Tree.

The Kadazandusun opinion of the Tompuvan is that she is not evil, but cursed, but that this curse could one day be erased and she could one day be erased and she could return to her original being again. But she is seen as a person with long hair, down to her waist, flowing behind her as she runs in the forest to avoid the humans. The Tompuvan was either dressed in long black gown or white and never wore any veil to cover the head.

Harvest Festival Series ~ Which Dialectial Ethnic Groups belong to Kadazandusun?

The term “Kadazandusun” was conscientiously debated and unanimously passed at the 5th KCA Delegates Conference (November 4th & 5th, 1989), as the best alternative approach to resolve the “Kadazan” or “Dusun” identity crisis that had crippled and impeded the growth and development of the Kadazandusun multi-ethnic community socio-culturally, economically and politically ever since the Kadazanism versus Dusunism sentiment was politicized in the early 1960′s. With combined self and collective confidence and determination, there is every reason for the Kadazandusuns to succeed in finally establishing a common cultural identity for a united, cooperative and progressive community.

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:

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

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.

Sources: KDCA

Animal Charms

Besides the superstitions of the natives mentioned previously, 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 !


Sources: KDCA, Joana K-Kissey, "Superstitions"

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.


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.


Sources: KDCA, Joana K-Kissey "Superstitions"

Harvest Festival Series ~ The Legend of Batu Punggol (Punggol Stone or Rock)

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.

Green dot marks the location (near Keningau district)

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

Inside the cave in Batu Punggol

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 to 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.

Story courtesy: KDCA
Photo courtesy: flyingdusun.com; andy-g.com

Harvest Festival Series ~ Mt 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 spirit 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”.

Sources: KDCA
Photo courtesy: flickr.toonmanimage.com

Harvest Festival Series ~ Mount Kinabalu's Dragon Legend

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.

Photo courtesy: Stockpodium.com

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.

Photo courtesy: carolpostcrossing.blogspot.com

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.

Harvest Festival Series ~ Kadazandusun or Kadazan and 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.

Kadazan people of Penampang (photo courtesy: sabah.edu.my)

Dusun girls (Photo courtesy: flickriver.com)

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 Bajau/Sama People

Photo courtesy: melvinho.com; odysseyist.wordpress.com

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.

Harvest Festival Series ~ KINABALU: Kina Balu, Aki Nabalu or Ki Nabalu

Sabah Parks where our Great Mount Kinabalu is standing to have it declared as a World Heritage Site. Naturally this exposes our beloved mountain to the whole wide world. And of course many writers would portray the mountain in their writing in various aspects especially on how the mountain got its name.

The mode of information provided depended so much on what they want the readers to know. Some would write according to legends handed down from their fore parents. Others would write ‘conveniently’ base on the name of the mountain itself. I too was not spared with tales, which I heard from my late grand mother. There were also stories told to us by our teachers in the early sixties, which I now realized to be a combination, so many different stories put together to make the story interesting.

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.

Mt Kinabalu: From the paddy fields view

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.

Sources: KDCA, written by © Lesaya Lopog Sorudim, http://kdca.org.my/archives/68
Photo courtesy: landscapephoto.info; lonelyplanet.com

Harvest Festival Series ~ Who is Huminodun?

"Who is Huminodun? The Unduk Ngadau of Kaamatan Beauty Queen"

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).

Photo Courtesy: Benny Liew Studio

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.

Photo Courtesy: Benny Liew Studio

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”.

Sources: Kadazandusun Cultural Association,  http://kdca.org.my/archives/138

Harvest Festival Series ~ Huminodun The Mystical Origin of the Kadazandusun People

First, there was nothing but Kinoingan and Sumundu . Together, they created man and the universe, the earth, and everything seen and unseen, known and unknown. 
In the beginning, all was well in the Heavens, and the world was pure and beautiful. But one day, Ponompulan, Kinoingan’s son, rebelled against his divine father, and he corrupted the hearts and minds of the humans on earth.
Disappointed and angry, Kinoingan banished Ponompulan from the Heavens and cast him to Kolungkud . Then, to punish mankind for their sinful ways, Kinoingan sent seven plagues. The last plague was a severe draught, and famine threatened to destroy every living being on earth.
But at last, the people on earth realised their sin, and turned back to Kinoingan, to ask for forgiveness. Ponompuan, Kinoingan’s only daughter, entreated her father’s mercy to forgive the people of the world and consented to Kinoingan's proposal that she be sacrificed, as a symbol of the greatest love of all.

"Huminodun" representing the spirit of the rice harvest festival

Kinoingan sacrificed His only daughter so that the people could have food. Her body parts were planted as seeds and became the food resource of the world: rice. Ponompuan’s spirit dwells in the paddy, and is the seven-in-one Bambaazon (Bambarayon), the spirit of the paddy. Red rice is the most sacred of all, because it was from the flesh of Ponompuan. 

Ponompuan, who is often called Huminodun, is in essence the soul of the paddy. During harvesting time, the Bobohizans (Bobolians) usher the seven-in-one soul of Bambaazon to dwell in the Tangkob (Toguruon), at home, until the next planting season is due.

Bambaazon is embodied in every part of the paddy and its related products. During the course of its seasons it is inevitable that the paddy is damaged, be it naturally, unintentionally, innocently or through abuse and neglect. Also, during the harvest itself, parts of the spiritual components of Bambaazon are separated. Thus, it is of utmost importance that immediately after the harvest Bambaazon’s dispersed mystical spirits are collected by the spiritual specialists, brought home, re-united, healed and appeased.

The Bobohizans perform the Magavau, Modsuut and Humabot Ceremonies, travelling though the different levels of the spiritual world to rescue the severed and strayed Bambaazon. Whole again, Bambaazon will ensure that the next harvest is equally bountiful.

To thank Kinoingan for Bambaazon’s gift of a good harvest, the Pesta Ka’amatan (Harvest Festival) is held. The Kadazans forgive each other, restore and strengthen peace and harmony – not only on a worldly level, but also between nature and the spiritual world – and play the gongs, sing songs and dance to the ancient rhythm of life.

To commemorate the greatest love of all, Kinoingan’s sacrifice of His only daughter, the Kadazans idolise Huminodun and select the Unduk Ngadau (lit: zenith of the sun; Harvest Beauty Queen) in order to remember that Ponompuan was perfect: she was of total beauty of the heart, mind soul and body. 

Sources: after a text by Benedict Topin (Kadazandusun Cultural Association), and with excerpts from ‘Traditional Stone and Wood Monuments of Sabah’, by Peter R Phelan

Photo Courtesy: Benny Liew Studio

Harvest Festival Series ~ The Lungun, the Bobog and the Monkeys

The Lungun, the Bobog and the Monkeys

The Lungun (a type of bird similar to a stork) was watching at its nest one day and fell asleep, and while he was sleeping, monkeys came and pulled out all his feathers. Then the Lungun cried, for he could no longer fly in search of food. After a time his mate came and brought him food and asked him how he had lost his feathers. The Lungun explained how the monkeys had come while he was asleep, and that when he awoke they were plucking out all his feathers. After about two months the Lungun was able to fly, for his feathers had grown again. He thought and thought in what way he could revenge himself upon the monkeys, but he could find none.

One day, however, when he was walking about, he met the Bobog (a little tortoise) and he told him how the monkeys has stolen all his feathers and how he had not been able to fly for two months, and he asked the Bobog how he could take his revenge upon them.

“I will help you,” said the Bobog, “but you must go and hunt for a boat first.”

“What is the use of that?” said the Lungun, “I am not clever at rowing.”

“Never mind,” said the Bobog, “just get it, but it must be one with a good large hole in it.”

So the Bobog and the Lungun agreed to meet again in seven days, and the Lungun set out to look for a worn-out boat with a hole in it. He was not long in finding one, and at the end of seven days the Bobog and the Lungun met at the place where the boat was lying.

Then the Bobog crept into the hole so that the water could not get in anymore, and the boat started away down-stream with the Lungun standing on it. The monkeys saw the boat with theLungun on it, and called him, asking him where he was going. And the Lungun replied that he was going for a sail. Then the monkeys asked the Lungun if they might come with him. TheLungun replied, “Certainly,” for he recognized among them many of the monkeys who had pulled out his feathers. So the monkeys, twenty in all, got into the boat, and when they were enjoying themselves, drifting in the boat, another monkey called from a tree, and he and his companions, twenty-one in number, also got into the boat. Many other monkeys called to them, but theLungun would not let any more come on board, for he said that the boat would not hold more than forty-one.

When the boat had drifted out from the river into mid-ocean, it was struck by the waves, and theLungun told the monkeys to tie tails together, two and two, and sit on opposite sides so that it should not roll. The the monkeys tied their tails together because they wished to stop the rolling, but the forty-first monkey, who had no tail and only one hand, had no companion.

When they were all tied up, two and two, the Lungun called, “Bobog, I'm going to fly off.”

“Very well,“ said the Bobog, “I'll swin off too.”

So the Lungun flew up, and the Bobog coming out of the hole, the boat sank. Then the monkeys tried to swim, but could not do so because their tails were tied together. So the fish ate them, and the only monkey who escaped was the forty-first, who had no companion tied to him. As for the Lungun he flew away, saying, “Now you know what you get for pulling my feathers.”

Sabah Legend: Origin of Kota Marudu

(Kota Marudu on the red dot)

History

How did the they know how to spell Marudu, a name that exists in the map of year 1537? From where did Caspar Viegas can know? Perhaps he acquired the disclosures that as a result from shipping the Protugis who came to Brunei in 1526 (Don Jorge de Menezes) as well as western and northern coast of Sabah between 1527-1530?

In the meantime, this assumption can be supported further by the existence of a map dated 1540 Protugis. However, if referred to Antonio Pigafetta who recorded that the cruise of Ferdinand Magellan in 1521, nor any mention made of any place names around the island except Cimbonbon Marudu Bay (now, Balambangan Island) which lies off the northern gulf.

(In the event of the annual district's festival: Corn Festival)

Investigation done

Marudu comes from the language of one tribe in Sabah. The word "MARUDU" comes from the people BALANINI, derived from the word "MAIRUDU" or MAIULUDU "which in Malay means" a position in there also. "Those who inhabit the Gulf of Balanini Marudu and Marudu fishing activities and water trade often sailed from Limau-limauan Kudat along the Marudu bay to Telaga Village Pitas. When they sailed back across the bay in Limau-limauan, they will go through or across a shortcut instead of Marudu Bay along the Marudu Gulf. Those who communicate in sea when asked where they are going they would answer "Mairu du" or "Mairu lu" or the Malay language means "there also" (referring to the geographical position Marudu Bay which forms a large bay environment). Sooner or later, the Mairudu term gradually shifted to the Marudu and mailudu to Maludu. Therefore, Western writers often refer Marudu as Marudu, Marudo or Maludu. While in the map-century Spanish Colonial 13 Marudu written as Maludu and believed to be among the oldest historical documents that record the names Marudu.

Typical village in Kota Marudu

(www.rumbiagallery.blogspot.com)

Marudu town was originally named Bandau. According to legend in this district, Bandau is derived from the word 'Mondou' from the Momogun Rungus  language [Kadazandusun] which means "king of all wild animals" who looked like a weasel. "Mondou" is believed at one time to be found by a man named Aki Rungsud Sudirman along the river. According to the Momogun Rungus language, the city comes from the word Marudu of the Momogun Rungus language of "Sindaat Mogkorudu" in which the area for nearly 100 years Bandau in Momogun Rungus (local calendar) was abandoned after the war involving Sindaat [Magic] launched by Aki Sook, a wizard of Rovusan . According to the legend of Momogun Rungus, Bandau was opened by Aki Rungsud as a barter system trading center in the past and at during the time of Aki Sook there was power struggle which occurred between the "Momogun Rungus", "Momogun Rungus Kirangavan Pilapazan" which results in the war of "Sindaat" [Magic]. After "Sindaat Mogkorudu Momogun" incident, the ancient barter trade center had been abandoned and vacant for almost 100 years after the calendar ritual and ceremony of "Managas Mamasi Pomogunan".

Marudu Bay Sunset 

( Photo courtesy: Brian Mun)

While the name Kota Marudu used to replace Bandau is in conjunction with the omission of a city / fortress which is located in the Bandau Bay. City or fortress Marudu is a city made of stones, soil and hard wood and thorn made by Shariff Osman and his followers to defend the city from the invasion of colonial British Company. Osman is a pirate and was actually termed a rebel by the British colonial government to smear the name of Osman syariff. According to Ds Ranjit Singh, the book COMMERATIVE ILLNESS OF SABAH 1881 - 1981, pp. 96, Syariff Osman was declared a pirate and a rebel by the Raja Muda Hashim (Brunei) and its allies Britain and James Brooke.  However, Syariff Osman was in reality a free government, Warrior, Protector of the People Marudu and not pirates. In urban areas, there are hundreds (perhaps thousands) of the tombs of the warriors who fought against the British colonialists and the Tomb of Osman and his son Syariff Syariff Merum. Osman Sharif tomb once had two tombstones that distance between them reaches 20 feet and is believed to extend to this day. This was once a guarded tomb and are placed with yellow nets but this time it was no longer managed and was abandoned.

Simpangan River

(Photo courtesty: TicoTic)

According S.St.John in his book 'Life in the Forests of the Far East, London, 1863, pp.394-6 stated that the residents who live during the time of Shariff Osman, Chiefdom (Marudu or Maludu) there are approximately 50,000 people (in 1840's) and the main occupation is farming and fishing population.

Paddy fields and coconut trees during dusk

(Photo courtesy: Brian Mun)

Osman Syariff ws involved in the war against British colonial circa during the 1840's. Up to this day, it is known that Bandau first took the name Sindaat Mogkorudu [Marudu], which was established by Aki Sook who serves as the disposer of Momogun sins in religious rites of the religion of the ancestor of "Labus Momogun Rungus". Mogkorudu means "lament for the death". This legend continues to live in Momogun Rungus culture and people in Kota Marudu.

Adapted from: http://www.sabah.gov.my/pd.km/asal_usul_kota_marudu.htm
Photo courtesy: lotsoflove-pearls.blogspot.com; itzmefikqrie.blogspot.com/2012/04/map-of-borneo-tip-of-borneo-tgsimpang; http://www.flickr.com/photos/shatra78

Sabah Folklore ~ The Origins of "Nunuk Ragang": Apin-apin and Keningau

(Apin-Apin area & the illustration of its landscape below)

In Apin-Apin, like other places that opened before it, the the chief elder and magical rooster cannot stay for too long because underground people managed to trace them. As usual, the magical rooster flew the chief leader to another place farther in the interior of which was later referred to as Keningau. As usual, the rooster levelled the settlement ground. In that place was found many cinnamon trees which led to the place being named "Keningau" in Dusun / Kadazan language, which means 'cinnamon'.

(Keningau area & landscape from up the hill)

Not long in Keningau the magical rooster fell ill and died from old age then was laid to rest in a place there. Not long after, the chief elder of Nunuk Ragang also died from old age. With the death of them both who were hunted by the underground men,they stopped hunting them and became hostile to the people of Nunuk Ragang.

The death of the magical rooster and the chief elder of Nunuk Ragang caused the people to feel that they lost something precious. This was a great blow for them. Truly the magical rooster has given so much to the Dusun / Kadazan people by opening several settlements. If you notice, (even to this day) most of the places occupied by the Kadazan/Dusun people are in the hills and mountains that seem to have levelled. The people of Dusun/Kadazan truly believe in this story.

The Nunuk Ragang tree left by the Dusun/Kadazan people near the lake is said to have been cut down and destroyed by those underground men and is believed are ancestors to those from Tampias in Sabah.



Adapted from: Taha Abdul Kadir. Cerita Tradisi Sabah. Petaling Jaya, Selangor, Malaysia : Pelanduk Publications (M) Sdn. Bhd. 1985. m/s 1-9.

Photo courtesy: http://en.wikipedia.org/wiki/File:KeningauLocationMap.PNG;http://f1.ehive.com/3925/1/1qcs7kv_13q2_l.jpg; mohdzawi.blogspot.com

Sabah Folklore ~ The Origins of "Nunuk Ragang": Tambunan

As the land of Ranau was named for its "mud', the land was flattened out and the people followed the elder to open up a settlement there. They focused on activities such as planting crops and raising livestock such as chickens, ducks and pigs.

As for the underground people, the land still continues to feel very uncomfortable and doubtly lest people come back to Nunuk Ragang to revenge and attacked them. Then people from the underground to investigate and eventually they found out about the people of Nunuk Ragang in Ranau. So, they then planned to go there to destroy the people of Nunuk Ragang. Their arrival was detected by the magical rooster and even before they get to Ranau, the magical rooster flew the elder of Nunuk Ragang to another place with his followers and the place was known as "Tambunan".

In the new place as the magical male rooster then then helped with them by scraping persistently to level the land to be residential areas for the peopl of Nunuk Ragang. It is also eventually discovered by the underground people who become increasingly angry with the Nunuk Ragang people, especially towards the magical rooster, and they continue wish to get rid of it.

(The landscapes of Tambunan, Sabah. 

Some say it is the mini "Switzerland" of Sabah. Only you can judge that)

As usual the rooster will crow every morning. Its crowing sound is very strong and can be heard until Ranau and other places at any distance where the rooster crows. According to the story, the crown of the roosterenabled the underground people to track the position of the rooster and the chief elder of Nunuk Ragang. A group of the underground men moved to Tambunan. As usual, the magical rooster would know of their arrival in advance and continue to fly the chief elder to another place called Apin-Apin. There, they opened a new settlement.

Since the underground people only had revenge towards the chief elder and the magical rooster of Nunuk Ragang, only half of them continued to hunt both down. While the others stayed back at the new settlement.

(Monument contributed to Gombunan in the Tambunan district of Sabah)

Because the chief elder was not able to stay in Tambunan and had to migrate to Apin-Apin, he appointed a deputy by the name of 'Gombunan' as the head of the Nunuk Ragang people there. The name Tambunan was named after their leader appointed by the ruler above. Furthermore, the new place (Tambunan) has not got his name yet at the time.

Adapted from: Taha Abdul Kadir. Cerita Tradisi Sabah. Petaling Jaya, Selangor, Malaysia : Pelanduk Publications (M) Sdn. Bhd. 1985. m/s 1-9.
Photo courtesy: ja.wikipedia.org;lostborneo.wordpress.comhttp://www.trekearth.com/gallery/Asia/Malaysia/East/Sabah/Tambunan/photo506232.htm, http://my.opera.com/sukku/albums/showpic.dml?album=357472&picture=5148691

Sabah Folklore ~ The Origins of "Nunuk Ragang": Ranau

The group of underground people then stayed in Nunuk Ragang. However, the underground people still believe that the the magical rooster and the elders of Nunuk Ragang still live there. They then take revenge on them at times too, so the underground people continued to devise ways on how to eliminate both of which are considered their enemy. The people of Nunuk Ragang with their elder and the magical rooster was always pursued by these underground people.

After some time, the underground people underground still could not succeed in overcoming the elder leader and the magical rooster of Nunuk Ragang. Finally, the underground men then settled in the area now known as the Tampias, which is in rural areas of the district called Labuk Sugut, Sandakan. It was also told that people from Tampias to this day are not very friendly with the Dusun / Kadazan people from the descendants of Nunuk Ragang.

These underground people are said that they used to be ordinary people, but has been cursed by the gods because they cause to much destruction on earth and they are sent to live in a big hole in the ground. They lived there and breeded after some time until they were released by the by the Nunuk Ragang gentle people.

Feelings of anger and hate by the underground people were endless towards the elder leader and the magical rooster of Nunuk Ragang. This made the magical rooster to fly the elder far into a mountainous region now known as Ranau.

With the magical power of the rooster, it levelled the land with its muddy feet and wings, persistently made that place a land to live in. Since then, the area is muddy taken after its original state, then named 'Ranau' meaning 'mud' in the Dusun / Kadazan language.

Adapted from: Taha Abdul Kadir. Cerita Tradisi Sabah. Petaling Jaya, Selangor, Malaysia : Pelanduk Publications (M) Sdn. Bhd. 1985. m/s 1-9.

Photo courtesy: http://upload.wikimedia.org, pkgranau.edublogs.org