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Origins ON THE Kadazan People

The Kadazans are an ethnic group indigenous to the status of Sabah in Malaysia. They are found mainly at Penampang on the western coast of Sabah the encompassing locales, and various locations in the interior. Because of similarities in culture and dialect with the Dusun ethnic group, and also because of other political initiatives a new unified term called "Kadazan dusun" was created. Collectively, they form the most significant cultural group in Sabah. While Kadazan was an official designation for this ethnic group it is greatly believed that the word itself was a politics derivative that had become in the later 1950s to early 1960s. No proper historical record exists regarding the origins of the term or its originator. However, articles compiled by Richard Tunggolou on this matter may shed some light. Corresponding to Tunggolou, the majority of the explanations of the meanings and origins of the word 'Kadazan' assumed that the word was of recent origin, specifically in the past due 1950s and early on 1960s. He says that a lot of people have theorized that the word originates from the term 'kakadazan' (towns) or 'kedai' (retailers), and from the declare that Kadazan politicians such as the past due Datuk Peter J. Mojuntin coined the word.

However, there exists evidence that the term has been used a long time before the 1950s. Owen Rutter, in his book, The Pagans Of North Borneo, shared in 1929, wrote: "The Dusun usually explains himself generically as a tulun tindal (landsman) or on the Western world Coast specifically at Papar, as a Kadazan. " (site 31). Rutter functioned in Sabah for five years as Region Officer in every five residencies and still left Sabah with the onset of the First World Battle. Which means that he started working in Sabah from 1910 and left Sabah in 1914. We are able to therefore safely and securely say that the word 'Kadazan' had been around before any cities or outlets were built-in the Penampang region and this Kadazan politicians did not invent the word in the later fifties and early on sixties. The Bobolians or the Bobohizans of Borneo was interviewed to seek better picture of the true meaning of the term "Kadazan", a Lotud Bobolian was asked what is the meaning of Kadazan or kadayan? Kadazan means "the folks of the land". The Bobohizan from Penampang was also interviewed seeking the real meaning of Kadazan. The Bobohizan Dousia Moujing proved that the Kadazan has always been used to describe the real folks of the land Kadazan means "the folks of the land". That proved what Rutter acquired explained about the life of term Kadazan. Thus the word "Kadazan" actually not produced from the word "kedai" (meaning "shops" in Malay). Over 100 years, the people of Kadazans were ruled by the Brunei Sultanate; the Kadazan or Kadayan in Lotud, Marangang, Liwan were being dealt with by the Sultanate as being the "Orang Dusun" this means "the People of the Orchard" Because in Malay, Dusun means Orchard Plantation. Thus administratively the Kadazans are called "Orang Dusun" by the Sultanate (Tax-Collector) however in reality the people that was called "Orang Dusun" are in fact Kadazan. An account of this truth was written by the first census created by the North Borneo Company in Sabah, 1881. Administratively all Kadazans are called Dusun as their ethnic personal information. Only through the establishment of KCA (Kadazan Cultural Association) in 1960, this terminology was corrected and changed into Kadazan. When Sabah made Malaysia together with Sarawak, Singapore and the Peninsular Malaysia in 1963, under the newly form region of Malaysia, administratively all "Orang Dusun" given birth to following the Malaysia formation is called Kadazan as their cultural origin.

There were no issue in relation to Kadazan as the personal information of the "Orang Dusun" between 1963 to 1984. However in 1985 through the KDCA (formally called KCA) the Dusun was once more being launched after much stresses received from the various celebrations with one reason to split the Kadazan and the "Orang Dusun" once more. As the section has been set up and successful, nov the ruling government (PBS) was completed. PBS through the KCA then, finally coined in the new term to symbolize the "Orang Dusun" and "Kadazan" as Kadazandusun. Press released (Sabah Times and Daily Exhibit) by various people argued that it should not be Kadazandusun but Dusunkadazan! Leaders in Singapore and the Peninsular Malaysia until today acknowledges the individuals as Kadazan and not Dusun. The former mate- Prime Minister of Singapore addressed the cultural group in Sabah as the Kadazans, and many leaders of Malaysia today. It had been said that the Kadazan/Dusun people originated from a location called 'Nunuk Ragang' which is approximately located at Tampias, where three streams, Liwagu, Takashaw, and Gelibang meet to the east of Ranau and Tambunan. Nunuk is a Dusun phrase for 'Bayan Tree', Ragang originates from the term 'Aragang' which means red. Nunuk look like giant offering good natural shelters. It's tree top was projected to have the ability to shelter under seven Kadazan/Dusun huts (a hut strategy 12 by 20 foot).

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A copy of Nunuk Ragang in Ranau

Culture Characteristic

Kadazan culture is closely affected by the farming of rice, culminating in a variety of delicacies and alcoholic beverages well prepared through differing home-brewed fermentation procedures. Toomis and linutau are the key rice wine beverages variants dished up and consumed in Kadazan filled areas, and are a staple of Kadazan communal gatherings and ceremonies.


The Kadazandusun were usually animists but have been inspired by both Christianity and Islam. A lot of those that the government counts as Christians come from a church custom where any child that exists into a family that calling itself Religious is also regarded as Christian. Those having to traditional religious beliefs today have confidence in a nature world that is especially important in the pattern of rice cultivation as well as major events in the cycle of life. Although believing in a supreme being who created everything, in addition they attribute spirits to many things in dynamics such as wild birds, animals, and plants.

The "rice soul" in particular figures prominently in their beliefs and practices. A number of the Kadazandusun people teams are noted for his or her use of priestesses ('bobohizan') for handling the spirits.

The majority of the Kadazans are Christians, mainly Roman Catholics plus some Protestants. Islam is also utilized by an evergrowing minority. The impact of the Spanish missionaries from the Philippines resulted in Christianity in its Roman Catholic form growing to prominence among Kadazans. A minority of them are protestants credited to later English influence through the 20th century. Before the missionaries arrived to arena animism was the predominant religion. The Kadazan idea system focuses on the spirit or entity called Kinorohingan. It revolved around the belief that spirits ruled on the planting and harvesting of rice an occupation that were practiced for decades. Special rituals would be performed before and after each harvest by a tribal priestess known as a bobohizan.

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The most important event of the Kadazans is the Kaamatan or harvest celebration, where the soul of the paddy is honoured after having a year's harvest. The Kaamatan celebration is an annual event in the social life of the Kadazandusuns of Sabah since forever. In its deepest sense Kaamatan festival is a manifestation of Inventor and Creation marriage, as well as Inter-Creations marriage. It embodies the principal works of invocation of divinities, appeasing purification and repair re-union of benevolent spirits, and thanksgiving to the foundation of All. It is part of an sophisticated wholesome Momolian religious system devoted to the paddy rites of passage and the life span routine of Bambarayon the in dwelling soul of paddy.

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Harvest festival

Appeasing is performed according of Bambarayon, Deities, Divinities and Spirits, who may have been harm by human wrongful functions. Purification is conducted according of individual and religious needs for forgiveness followed by resolutions to make themselves worthy of the gift items of life from God. Repair in necessary to ensure medical and well being of SUNIL, mankind and other spiritual beings. Reunion is realised according of human must be integrated in body mind and soul within the concept of the seven-in-one divinity in humanity, as well as re-union of Bambarayon with human being Sunduan. Finally Thanksgiving is witnessed as befitting for all those creations to express their gratitude and appreciation for the presents of life (through Huminodun) and everything life supportive system on the planet that their Creator lovingly and generously offered them.

This takes place in-may and the two last days of the month are general population getaways throughout Sabah. During the celebration the most celebrated event is the crowning of the 'unduk ngadau' or harvest queen, where native Kadazandusuns young ladies throughout the state of hawaii compete for the coveted crown. The wonder pageant is performed to commemorate the spirit of 'Huminodon', a mythological figure of unequalled beauty thought to have given her life in exchange for a bountiful harvest on her behalf community.

In marriages, relationship customs among the Kadazans differ a little in one district to another but generally will be the same. The most important thing about Kadazan matrimony customs is the role of the parents of both factors for it is they who make the choice and all the arrangements for the getting started with together of the children. Usually the kids abide by their parents' decision. The business enterprise of earning the engagement is done when the son is merely twelve yrs. old and the lady eleven

The Kadazans call this 'miatod'. The process begins with the youngster who's to be employed paying a formal stop by at the girl's house accompanied by some relatives and good friends. The visit is made at the same time which includes been agreed after beforehand. Inside the girl's house everybody is ready hanging around with members of the family and good friends as well. Whilst waiting for the appearance of the boy's get together, the lady is told to make seven rice-balls as a particular dish on her behalf future husband. When she has done this, she actually is hastily delivered to the house of 1 of her relations, which is never, however far from her own.

As soon as the youngster arrives he's invited to go into and is sitting over a mat specially woven for occasions such as this, and which is called 'lawangan' by the Kadazans. Within the in the meantime the question of the size of the dowry is talked about by the elders from both gatherings. Usually a Kadazan dowry consists of a big gong, a small gong a, (small) cannon, a buffalo, some bronze, land, and so forth. The agreement was created to become effective on the day of the real wedding.

Finally a meal consisting of grain and buffalo beef, pork, poultry and similar meals, cleaned down with beverages like ricewine and the drink of the coconut blossom is consumed to the accompaniment of the combat of gongs. This is when the special grain which has been well prepared for the boy by his bride-to-be is given to him by a vintage lady from the girl's area. That is done in front of all present. After this everything is over and the friends depart, aside from the bridegroom-to-be plus some of his good friends who stay behind in the girl's house. Now the girl earnings from her relation's house to be able to meet her husband to be and in order to provide him with an increase of drink and food.

That nights the guy and his friends sleeping in an area by themselves in the girl's house. They'll return home the next morning. Three days and nights later the lady comes back the visit. Exactly the same procedures are used as with the boy's stop by at the girl's house except that the son doesn't have to go out of his house while his fiancee and her friends are there. The very next day the lady is repaid to her own house by her fiancee along with other people of her family.

While they are looking forward to their coming of age the engaged couple stay with their own parents. However, the young man is obliged to help in his future mother-in-law's house doing such tasks as collecting the firewood ploughing the dirt and putting up temporary sheds and the like. Similarly the lady must help her future mother-in-law to flower the rice, make meals and so forth.

The youngster may visit the girl's house whenever he likes by himself. The girl could also do moreover on condition that she is combined with her mother, an aunt or an elder sister. If the boy has an elder sister, he might ask his fiancee to stay a nighttime or two in his house. At exactly the same time if each one of these breaks the rules a charges will be exacted.

When the parents feel that enough time has come for his or her children to be hitched usually around sixteen or seventeen years of age the time for the marriage is set by mutual contract. At last the betrothal wedding ceremony can take place. A man who is reasonably advanced in years from the bridegroom's part is chosen to carry out the betrothal rites by reading a brief couplet established to a Kadazan melody. Then a huge feast is held at which several buffaloes, pigs and chickens as well as a variety of jars of rice-wine and bamboo stems of coconut blossom juice are used.

Language IN THE Kadazan People

Rationally Kadazan words has existed since their ancestors, at first use of the local languages is a branch of every human connection, deliver

and acquire information. In particular, the spread of such dialects are starting from a small community categories. These groups connect and develop an

understanding of id through their dialect. Eventually it will increase through the diffusion and raise the quantity of these organizations. Originally

the Kadazan community organizations are in small amount, over time it developed into large clusters. Kadazan tribe has its own words. Kadazan tribes and

Dusun tribes are in reality another type of tribe, but were of the same family. Vocabulary of both these tribes almost the same, recognized only by minor

differences in spelling and pronunciation.

For example, "home" as "walai" in Dusun and "hamin" in Kadazan. Many other words that are different only in spelling such as "two" the "duo" in Dusun and

"duvo" in Kadazan, and "9" described "siam" in Dusun, and "sizam" in Kadazan. However, there is the same expression as "a" the "iso" in both languages

and "six" is "onom".

Music and Dance

The Kadazans have also developed their own boogie and music. Sumazau is the name of the dance between a male and female performed by couples as well as sets of lovers which is usually along with a symphony of handcrafted bronze gongs that are singularly called 'tagung'. Sumazau and Tagung usually played during festive situations and feasts especially the wedding feast.

The Sumazau Dance

Tagung team

The Kadazan have a musical traditions consisting of numerous kinds of tagung ensembles which comprises large hanging suspended or placed bossed or knobbed gongs which act as drone without the accompanying melodic instrument. They also use kulintangan ensembles with an horizontal type melodic device.

Agungs also play a major role in agung orchestras ensembles composed of large dangling suspended or organised knobbed gongs which become drones without any accompanying melodic device such as a kulintang. Such orchestras are common among Mindanao Lumad organizations (Bagobo, Bilaan, Bukidon, Hanunoo, Magsaka, Manabo, Mangyan, Palawan, Subanun, T'boli, Tagakaolu, Tagbanwa and the Tiruray), locations in Kalimantan and Indonesia (Iban, Modang, Murut) and Sabah and Sarawak in Malaysia (Bidayuh, Iban, Kadazan-Dusan, Kajan, Kayan), places where agung orchestras take precedence over kulintang like orchestras. The composition and tuning of the orchestras vary widely in one group to another. For example, the Hanunoo of Mindoro have a little agung ensemble consisting of only two light gongs performed by two musicians on the floor in a simple duple rhythm while the Manobo have an ensemble (called an ahong) comprising 10 small agungs hung vertically on a triangular frame. It offers three musicians: one taking a stand, playing the melody, and the rest sitting. The agong is divided by goal with the higher-pitched gongs (kaantuhan) holding the melody 3 to 4 lower-pitched gongs (gandingan) playing melodic ostinato figures and the cheapest pitched gong (bandil) preparing the tempo.

The Kadazan-Dusun, located on the western shoreline of Sabah refer to their agung outfit as a tawag or bandil, which consists of six to seven large gongs in shoreline organizations and 7 to 8 large gongs for those in interior valleys. In southwestern Sarawak, Bidayuh agung ensembles contain nine large gongs split into four groupings (taway, puum, bandil, and sanang), while one of the Iban of Sawarak, Brunei, Kalimantan, agung ensembles are smaller compared.

Such ensembles can either perform together or with one or two drums played with the hands or wooden sticks, as accompaniment. They play either homophonically or in an interlocking fashion with the gongs. These agung orchestras often perform at various kinds of social situations, including agriculture rituals, wedding ceremonies, victory celebrations, curing rites rituals for the dead, entertainment for site visitors and other community rituals.

The Agung.

the still left gong is the pangandungan, used for basic beats as the right gong is the panentekan, which suits the pangandungan.

Kulintang is today's term for an ancient instrumental form of music composed over a row of small, horizontally laid gongs that function melodically, associated with larger, suspended gongs and drums. Within the much larger gong chime culture of Southeast Asia, kulintang music ensembles have been participating in for many ages in regions of the Eastern Malay Archipelago the Southern Philippines, Eastern Indonesia, Eastern Malaysia, Brunei and Timur, although this post has a concentrate on the Philippine Kulintang customs of the Maranao and Maguindanao individuals in particular. Kulintang progressed from a straightforward native signaling custom and developed into its present form with the incorporation of knobbed gongs from Sunda. Its importance is due to its association with the indigenous ethnicities that inhabited these islands prior to the influences of Hinduism, Buddhism, Islam, Christianity or the Western making Kulintang the most developed tradition of Southeast Asian archaic gong-chime ensembles.

Technically, kulintang is the Maguindanao Ternate and Timor term for the idiophone of metallic gong kettles that are laid horizontally upon a rack to produce a whole kulintang set. It really is played by stunning the bosses of the gongs with two real wood beaters. Because of its use across an amazing array groups and languages the kulintang is also known as kolintang by the Maranao and the ones in Sulawesi and kulintangan or gulintangan by those in Sabah and the Sulu Archipelago and totobuang by those in central Maluku.

By the twentieth century, the word kulintang experienced also come to denote a whole Maguindanao ensemble of five to six tools. Usually the Maguindanao term for the complete outfit is basalen or palabunibunyan, the second option term indicating "an outfit of loud devices" or "music-making" or in cases like this "music-making using a kulintang.


The instrument called the "kulintang" (or its other derivative conditions) contain a row/set of 5 to 9 graduated container gongs, horizontally laid after a frame assemble in order of pitch with the cheapest gong on the players' still left. The gongs are laid in the instrument face part up atop two cords/strings running parallel to the entire amount of the frame with bamboo/wooden sticks/bars resting perpendicular across the frame creating a whole kulintang place called a pasangan.

The gongs could consider around from two pounds to three and 1/8 pounds and have sizes from 6-10 in. for their diameters and 3-5 inches because of their height. Traditionally they are produced from bronze but because of the lack of bronze after World Conflict II and the next use of scrap steel brass gongs with shorter decaying shades have become commonplace.

The kulintang shape known as an antangan by the Maguindanao (methods to "arrange") and langkonga by the Maranao can have designs that might be particularly crude made from only bamboo/solid wood poles or highly embellished rich with imaginative designs like the original okil/okir motifs or arabesque designs. It is considered taboo to step or cross over the antangan as the kulintang gongs are put onto it.

The kulintang is played by stunning the bosses of the gongs with two solid wood beaters. When playing the kulintang, the Maguindanao and Maranao would always sit on chairs while for the Tausug/Suluk and other organizations that who play the kulintangan, they might commonly take a seat on the floor. Modern techniques include twirling the beaters, juggling them in midair, changing the layout of the gongs either before or while participating in, crossings hands during play or adding very fast flames strokes all in an effort to show off a player's elegance and virtuosity.

The Kulintang

The sompoton is another drum. A ceremonial wedding ring of towel sash is worn by both male and female. The Sumazau and gong accompaniment is typically performed during joyous ceremonies and situations, the most common which being wedding feasts.

The sompoton is a mouth organ which is common on the list of Kadazandusun and Murut community. This amazing instrument that hails from the region of Tambunan is made of a dried gourd and eight bamboo pipes that happen to be established in a double-layered raft. A little lamella of polod palm (like a small jaw harp) is put near the basic inside each sounding tube to make a sweet harmonious audio. The pipes are fitted into a gap on one side of the gourd, covered with bees wax and bound with slender strands of rattan. To create the perfect melody, music artists will have to manipulate the instrument by covering and uncovering the opportunities of three of the shortest pipes with the right hands and three small holes near the front and returning pipes with the still left side. The sompoton can be enjoyed as a solo tool for personal entertainment or within an ensemble to go with several dancers.

The sompoton has a gourd blowing wind chamber from which lengthen 8 pipes organized in two rows. There are bamboo reeds in seven of these pipes only, and three of the pipes do not have sound slots and are played by closing and starting the tops of the pipes with fingertips of the right palm. The sumpoton can be used the pipes directing up, as is performed with smaller instruments or with the pipes pointing either sideways or down with larger instruments. The tools range in size from 6 inches to 3 feet long, with the average size of just over 1 foot.

Music highlighted in the folk traditions of this very interesting and unique. The tools and traditional looks are loaded in Kadazandusun and it gets the potential to be inherited by the younger technology. Among other musical devices popular tradition is gong, Sompoton, Kulintangan, togunggu or togunggak, bungkau, pumpuak, sundatang, distilled, turali, tongkungon yet others.

Birth and Naming Ceremonies

When a female gives birth to a child in a house, a leaf known as wongkong is immediately attached over the entranceway. This serves to give observe that a delivery has occurred and this only those who live near by may call.

During her period of pregnancy until several days and nights after delivery, the mother is completely in the hands of the midwife. The midwife is usually an elderly woman who's placed in high esteem between the villagers. Aside from caring for the delivery of the child, the midwife is also responsible for all the medications, which contain the roots of trees, natural herbs, etc. The midwife advises the mom on the relevant taboos and massages her both before and after childbirth.

The name of the newborn babe is chosen by its grandparents. If the child was born in the house of the mother-in-law, they will have this responsibility; if in the house of the mother's own parents, they will choose what they consider to be an appropriate name. The titles chosen are extracted from these ancestors and derive from the planet around them including the names of trees, animals, etc. Kadazan young boys take names like Gimbang, Kunul, Kerupang, Galumau, Gantuong, Empurut, Ampingan, Sangan etc: typical, ladies' brands are Semitah, Rangkumas, Ansayu, Baimin, Salud, Amin, Nani and Mainah.

When the newborn child is approximately per month old, the shaving ceremony takes place. Goats, pigs and hens are always slaughtered for this occasion. There's also jars of rice-wine and dozens of bamboo-stems of coconut blossom drink for those with means, and whatever they are able for the less well-off.

Beliefs about Illness

According to Kadazan opinion, illness is caused by supernatural beings such as ghosts and devils which dwell in the virgin jungle, in fig-trees and in large boulders. Besides this, the Kadazans also believe that a lot of people (called stridden) have the energy to cause health issues in others whom they do not like.

When someone comes ill in the house, his family will require a medicine-man who in the case of Sabah is not really a man at all, but a woman. This woman not only casts spells and talks about the necessary taboos to be implemented but also provides drugs appropriate to the sickness from which the individual is troubled. These medicines include, inter alia, the tail and epidermis of any python, the tail and body fat of any ant-eater, cockroaches, bees, rats, rattan root base, nibung-palm root base, betelnut roots, langsat (a super fruit) skin and wild bananas. The medicine-woman brings a fowl, a pig and some yellow rice to a fig-tree or a big boulder which she is convinced to be the abode of any resident spirit. All these things are given by the family of the ill person.

At the boulder or under the fig-tree the girl softly chants her spells in the terminology of the spirits. This done, she'll put the yellow rice in a bamboo stem, to which is added the hen and pig's bloodstream which she has just slaughtered, as well as their hearts and lungs. The bamboo stem is then positioned on the boulder or below the tree in the ordained manner to the accompaniment of certain words. The medicine-woman then profits home without looking back again once. The slaughtered pig and fowl are left where they are for the time being so the resident spirits can cast their spells over them the spells will be ingested into the carcasses of the useless animals.

After about 50 % one hour the carcasses will be cut back to the unwell man's house. The slaughtered chicken is smeared all over the body of the patient, accompanied by the pig which is organised by two men. Then the pig is suspended between two poles beyond your house and roasted on the flames of bamboo. (No other timber may be used for this purpose:) Whilst the roasting is certainly going on, no person is permitted to utter coarse speech, for to do so based on the general notion would avoid the sick man from ever recovering because the spells of the spirits could have been rendered inoperative. Should someone uncover an easy heart by laughter in the sick man's house, the person concerned must pay a customary fine of 1 chicken. If untoward remarks are created about system. drawing. bitmap running off of the roasting pig it might not be eaten. The techniques described above for the treatment of the sick applies to those who have been crossed by way of a ghost or a soul.


When a death occurs in a community everyone is up to date. A taboo which must be viewed is that no-one must do any sort of work on the day of the funeral most importantly the work of planting rice. It really is believed that any work done on such an occasion can only bring misfortune engendered by the destiny of the deceased. However, this taboo does not apply should the deceased die far from his own town.

First of all body is washed and then dressed up in fine clothes and sprinkled with rose-water. Sometimes, if the deceased was a cigarette or cheroot cigarette smoker, a cigarette or cheroot is located in his mouth. The body is kept inside your home from three to a week before it is buried. While the body is inside your home, all the occupants must keep awake. Whoever comes off to rest will be doused with drinking water and cannot take offence.

The reason for keeping awake is to consider the devil or genie which in the guise of a huge bird will attempt to travel away with the body. Should the bird come, the day will become overcast and gloomy and there will be thunder and lightning, which will give the creature its chance to dash into the house to check out your body. This bird is known as the pendaatan bird. In order to avoid the bird's onslaught, towel is hung around the body. The parrot is frightened off by the cloth which it mistakes for humans.

There should be an atmosphere of complete calm and silence in the house there must be no idle chatter or furious words. On this quietness solace is looked for by the slow beating of gongs or drums, the audio of which the Kadazans refer to as Surabaya. These gongs or drums may only be beaten 3 x a day then the sun packages at midnight and since the sun rises the following day. The greatest health care is taken up to prevent a feline from jumping on the outstretched corpse for the Kadazans believe if this happens the deceased man will be transformed into a dangerous and terrifying large. No coffin or burial jar is utilized for people that have neither rank nor wealth. They can be carried to the burial earth twisted up in cloth and linked with a pole which is often easily raised.

When your body is ready, it is carried in procession to the grave to the accompaniment of gongs and drums, firecrackers and gunfire. On entrance, a spell is cast over the body by an seniors man specially chosen to wait by the wide open grave. The grave itself is swept with green betelnut leaves so as to avoid the spirits of these who have come along being left out there.

The person is then lowered in to the grave while a sprig from a banyan tree is taken and caught up over its navel. After this has been done, the grave is filled in. The goal of the banyan sprig is to see if the deceased still feels of his partner and children. If he does indeed, the sprig will sprout a photograph; if no capture appears, this means that he has ignored about those he has left out.

A small hut with an attap or zinc roofing and with beautiful designs carved on its plank surfaces is erected above the grave. A shirt, a clean metallic cigar/cigarette box, plus some betelnut quids smoking and similar items are positioned in the middle of the hut. The family of the deceased will send food to the hut every day for seven days, because it is thought that during this period the heart and soul of the useless man hasn't yet left your body therefore still needs food from its living relatives.

No the first is allowed to disturb these exact things. Anyone found doing this will be fined a poultry or five dollars. The bodies of well to do Kadazans are located in large burial jars that happen to be firmly sealed before these are buried with the body inside. Then another very costly jar is put above the grave. In some places the burial jar and its contents aren't taken on to the burial place but are placed in the house itself or in a special hut erected local so the family can mourn there whilst looking forward to other family members who live remote to reach. Then only is the jar buried. After three times have passed because the burial, a feast is placed at night. On this occasion members of the deceased's family let semester three drops of candle wax through the cracks in the ground of the home onto the bottom below. This is known as "the 'three blighted thrusts'. A similar performance is repeated on the 7th day though this time around seven wax drops are created. These two ceremonies are carried out on a small scale, only relatives and neighborhood friends being invited to attend.

Another feast is performed on the fortieth day. This time the arrangements are somewhat different. If the earlier ceremonies were presented only during the night this time around it is presented at midday as well as at night. In the midday meal, when all the dishes of rice, meats, fruits and the like have been ready, a young man usually a son of the deceased would go to his parent's grave and invites him (or her) to come back to the home to partake of the feast. Only when the son has came back may the dishes served be ingested by those present. That nighttime gong and drum are beaten constantly. In addition to the usual food, a particular dish filled with betelnut quids, smoking and other such things is laid in the centre of the doorway. A white candle is lit in the centre. Once the old lady who have been appointed specially for the intended purpose of enjoying over this dish provides transmission, the gong and drums are beaten simultaneously. The kids of the deceased then begin to dance the party known as the sumazau round the dish each one in his move they may be then followed by the grandchildren and finally by other relationships.

When the party has ended those present are asked to eat. A hundred days later another feast is performed. This feast is much grander than any of the past ones, a buffalo and several chickens being slaughtered for the occasion. The main reason for this feast is to indicate the changing of the white clothes of mourning that your deceased's family has been using and the cutting of wild hair which to meet up with the dictates of custom has been permitted to grow for just one hundred times without hindrance. When the mourning clothes have been removed, they are simply immediately burned. From now on the members of the deceased's family are free to wear what dress they please and whatever colors they fancy. In this manner, so it is believed, all traces of contaminants and calamity have been removed from their bodies

Kadazan Houses

One way of figuring out a particular group of individuals or race is by the design of their houses and the region around them. Even so the materials used for a house differ just a little from region to area. Kadazan residences in the Tambuna'n Region are made totally of bamboo, like the pillars, the rooftop, the wall space and the ground, for for the reason that area bamboo is in abundance. Inside the Ranau Area house pillars are of timber, the walls and flooring of bamboo and the roof covering of thatch. A number of Kadazan houses near Support Kinabalu have their kitchens at the heart of the home, the reason being that this room isn't only used for cooking food but also for keeping the people of the household warm, as the elements in this particular region is very cool. All Kadazan properties are detached, unlike those of the Muruts and Dayaks who are in longhouses. However, the Kadazan and Rungus in Kudat also live in longhouses.

You will most likely find around a Kadazan house some coconut trees, and some fruit trees and shrubs such as big limes, langsat, jackfruit, rambutans, and so forth. There are always pigs and fowls running around. Not far from the house is seen the rice domains and buffaloes wallowing in the river or in the ditches. Kadazan women from Kudat change from the others. Their dress involves an individual sheath of dark-colored cloth which addresses your body from the breasts down to below the knees. On both feet they wear copper rings which appear to be spring coils and cover the knee from knee to ankle joint. Their forearms are also adorned with jewelry created from snail shells.

Kadazan Women

Many Kadazan ladies in the Tuaran District still wear traditional dress; this is seen any day at the Tuaran market. Each year there's a Beauty Queen in Traditional Dress Competition kept during the annual Great Fair.

The Kadazan dress is black in color and tight-fitting, similar in trim to the Malay wedding dress known as the kebaya. The skirt or lower material is also dark-colored and goes down to about two in. above the kneecap, with red embroidery running down the sides, that your women do themselves. Kadazan women wear their wild hair in a dense round bun, and they have bracelets of gold around their arms and legs. They don't usually wear their famous conical-shaped hats except when working in the rice areas or clearings. Around their waists Kadazan women wear coils of fine rattan in colors that hold special meaning. Red demonstrates the person is not yet a mom; black denotes a female who has a kid or is middle-aged; white shows that the wearer has grandchildren who are already developed.

Kadazan women from the districts of Penampang and Papar do not wear rattan around their waists. Instead they may have belts made from silver dollars to which were added other belts of material which look like bands threaded with string. The ladies of Penampang and Papar wear blouses which are almost exactly like those of Tuaran, however the skirt reaches down to the heels. Both skirt and blouse are dark-colored. On the top they wear attractive, conical-shaped hats which they have made themselves.

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Example of the clothing of the kadazan people

Beliefs and Customs

The Kadazans have confidence in the rice nature. All their ceremonies connected with grain cultivation from the clearing of the land till the harvesting of the rice are governed by this idea. A large natural stone can often be seen in the middle of a Kadazan rice-field. These rocks are known as 'oath-stones' or Batu Persumpaan. Some of them are more than 100 years old. The goal of these stones is to provide as reminders of contracts sworn between those who first cleared the land and he ghosts of genies thought to be resident there. The arrangement always is the fact neither part should disturb the other.

Apart from ceremonies linked with the clearing of new land, there's also other rites which concern the opening of one-day marketplaces or fairs and similar things. During making the agreement between your clearers of the land and the planet earth spirits, another ceremonial that involves the casting of spells and the recitation of incantations also takes place, and the oath-stone is spattered with the blood vessels of an pig or a rooster to be able to supply the spirit or its attendant. When the grain grain swells, spell-casting or incantation ceremonies are completed by every individual farmer rather than by the inhabitants of an village as a whole as is performed on other situations.

The reason for these rites is to ensure that the rice is healthy and can not be attacked by disease. The rites are performed in the midst of the growing grain under the surveillance of a magician. A pair of fowls, a pot of rice, seven betel-vine leaves and a bottle of rice-wine are given as offerings.

Once the incantations have been made over these offerings, which will take about three time, both fowls are slaughtered and their feathers alongside the betel-vine leaves are left behind in the field. The rest of the things are cut back where a feast is kept inside your home of the man who got made the offerings.

Cutting the rice must also follow established varieties. To begin with a couple of rice stalks is considered, divided up into seven and placed into the ketawai, a basket manufactured from tree bark. Three months after lowering the rice, 'garis' (lines) which can be highly well known are drawn above the rice and further offerings are made, this -time comprising a boiled egg which includes been de-shelled and a cup or cup of rice-wine. This is the season when the Kadazans contain the greatest and most enjoyable of their festivities. Feasts, rice-drinking trainings and dances will be the order of your day wherever the Kadazans live. The occasion has been made into a two-day general public trip throughout Sabah so that the Kadazans may enjoy themselves to the full. Language

The Kadazan terminology is another tongue, quite unique from Malay. Kadazan is one of the languages given most time on mid-air by Radio Malaysia, Sabah. Standard announcements and information receive out in Kadazan as well as in Malay, Chinese language and English. One site of the Kinabalu Sabah Times and also a web page of the Sabah Weekend receive over completely to Kadazan.

Kadazan Marriage


Contemporary Kadazan food is inspired by Chinese and native food, with unique adjustments and nuances as well as particular usage of locally available elements, specifically bamboo shoots, sago and fresh drinking water seafood. The 'pinasakan' is one of the very most popular kadazan dish, which contains fish (usually freshwater) grilled with 'bambangan' (a sour fruit within Borneo, usually pickled) or 'takob-akob' (a sour plant). Another popular dish is 'hinava', which is a form of salad with pieces of raw fish, bitter gourd, and also other ingredients. Hinava is comparable to ceviche i. e. seafood marinated in citric fruit. The 'bambangan' berry is normally ingested with foods as an appetiser. The 'tuhau' is a fragrant local root that is often converted to a salad or is maintained with vinegar. Another popular appetiser commonly eaten is the unripe mango, normally mixed with soy sauce and chili.

Contrary to popular misconceptions, travelling is not merely about the vacation spot. Going is also about consuming parts of the travelled into the traveller. It really is about fulfilling the gourmandizing spirit.

So wherever you might go, EAT!

Travelling in Sabah means eating the food-traditional food, that is. Sabah has plenty enough of simple yet delicious dishes which can be mainly pickled or preserved. This is mainly due to the Sabahan partiality to all or any things tangy. At the same time, it also goes back to the olden times when there were yet to be refrigerators to keep the food in. Nonetheless, the cuisines continue steadily to continue to be synonymous to Sabah's unique ethnic identity.

Here is a list of what you should look for when you are feeling Sabahan


bambangan steffiana Only at Sabah: 6 Famous Traditional Food YOU NEED TO Try (Recipe Included!)

Bambangan is a type of wild mango that is included with a distinct and razor-sharp smell. Unlike the normal mango, Bambangan has a thick brown skin. While it is delightful when ripe, Bambangan is generally harvested natural to be pickled using salt blended with grated Bambangan seed and pieces of chilli.

Bambangan can be found at most tamu market or vegetable market segments. Pickled Bambangan should go really well with ordinary white rice and deep-fried seafood. Wish to know a solution to a far more delicious meals? Eat with the hands!

Pinasakanpinasakan emeldashabelle. blogspot Only at Sabah: 6 Famous Traditional Food YOU NEED TO Try (Recipe Included!)


Pinasakan sada, often simply known as Pinasakan, is a traditional Kadazandusun dish of braised basung fish mixed with takob akob (a tangy outdoors fruit mainly gathered for its pores and skin), fresh turmeric, salt and slices of Bambangan (optional). Pinasakan is another type of preserved food and it is good to be consumed sans warming for days at a time. You can find Pinasakan for the most part traditional dishes restaurants.

Pinasakan should go well with white rice or ambuyat and a dash of sambal.


ambuyat resepiilhamku. blogspot Only at Sabah: 6 Famous Traditional Food YOU NEED TO Try (Recipe Included!)

Ambuyat is a normal Bruneian dish that comes from the interior trunk of the sago palm. Alone, the Ambuyat is merely a bland starchy blob which is similar to the tapioca starch, but it goes well when ingested with tangy, spicy or salty accompanying dish such as the Pinasakan and Bambangan.

Ambuyat is prepared by mixing the sago starch powder into boiling normal water. As the sago starts to coagulate, use a set of bamboo fork or real wood chopsticks to move the starch across the prongs, dip into associated dish and munch. Make sure to have a glass of water handy!


hinava hungerhunger. blogspot Only at Sabah: 6 Famous Traditional Food You Must Try (Recipe Included!)

Hinava is most probably the most well known traditional dish in Sabah. Popularized by the Kadazandusun community, Hinava is constructed of fresh organic tenggiri (mackerel fish), which is filleted and thinly chopped up; mixed with sliced up chili, ginger, diced red onions, grated Bambangan seed, salt and place with a few squirts of lime juice.

Sometimes, pieces of uncooked bittergourd are also added. Unless you like seafood, you can also swap the mackerel with either prawn or squid. Hinava can be found in most traditional Kadazandusun restaurant, but lately, it has also been making its way to hotel buffet furniture or served during special occurrences and functions. Have it with white rice or on its own as a salad dish.


Tuhau sabahcuisine. blogspot Only at Sabah: 6 Famous Traditional Food YOU NEED TO Try (Recipe Included!)

Most people, even locals, would have a love-hate romance with the Tuhau because of its specific pungent smell, which is not unlike that of a stink bug. However, once you've tried it, you might easily neglect its unpleasant smell.

Originating from the interior parts of Sabah (Tambunan, Keningau and Ranau), Tuhau is constructed of a type of outrageous ginger that is thinly diced, blended with diced chili and diced scallion, and pickled using sodium and vinegar. Tuhau makes a great accompanying dish for everything. You can find it at tamu market segments or vegetable markets all across Sabah.

Nonsom / Bosou

nonsom kaisyalurve. blogspot Only at Sabah: 6 Famous Traditional Food You Must Try (Recipe Included!)

Another popular traditional Kadazandusun conserved dish is the Nonsom, or sometimes known as Bosou. It really is made using raw fresh water fish mixed as well as rice and pickled using sodium and pangi (a type of local supplement). After the mixing, the blend is stored in a cup jar and marinated for two weeks. Like most preserved traditional food, the Nonsom / Bosou is salty and tangy in flavour. It will go well with white rice or even deep-fried beehoon.

Unification of the Kadazan people

Presently, the Kadazans are associated together with another similar indigenous tribe, the Dusuns and various other indigenous individuals, under the blanket term Kadazan-Dusun. This is officially recognized as the result of political machinations, specifically, an answer of the supposedly non-political 5th KCA (Kadazan Cultural Relationship, that was then renamed to Kadazan-Dusun Cultural Connection (KDCA)) Delegates Meeting kept between November 4 and November 5, 1989. It had been made a decision as the best substitute approach to take care of the "Kadazan" or "Dusun" identification crisis that experienced crippled and impeded the progress and development of the Kadazan-dusun multi-ethnic community socio-culturally, financially and politically - since Kadazanism versus Dusunism sentiments were politicized in the first 1960s.

Kadazans and Dusuns show the same words and culture, albeit with distinctions in dialect. Many consider the major difference between your two ethnic teams to be their traditional geographical influences. Kadazans are mainly inhabitants of the smooth valley deltas, conducive to paddy field farming, while Dusuns are customarily inhabitants of the hilly and mountainous locations common to the interior of Sabah.

Being indigenous to Sabah, an integral part of Malaysia, the Kadazans are conferred the same politics, educational and financial rights as the predominant Malay society of Malaysia


Kadazan is the major ethnic group in Sabah. Kadazan cultural group use different languages and dialects with various ethnical and traditional customs. Kadazan culture is mostly influenced by the activities such as rice farming, rearing pet animal, hunting, collecting forest product and some of them are fisherman.

Kadazan likewise have their own culture. They have an identity that presents through their clothing, music and boogie culture. For example, Keaamatan Festivity is a spiritual wedding ceremony done by them yearly after and before the rice harvest to honor the nature and drive the wicked spirits.

Besides that, although the Kadazan language has many dialects but most of them could understand each other through 'Bunduliwan dialect'. It is also important to learn that, Kadazan vocabulary can be split into four dialect categories such as, Kadazan Western world Coastline dialects, Kadazan East Seacoast dialects, Kadazan North dialects and Kadazan Interior dialects.

As for the faith view, it is well known that most the Kadazan are Christians, mainly Roman Catholics and some Protestants. However, there are minorities who practice Islam as their way of life and the group is growing. Before the missionaries arrived to field, animism was the predominant religious beliefs for the Kadazan.

With regard to the indigenous tribe of Kadazan, they are really associated together with another similar indigenous tribe, the Dusuns and different other indigenous individuals, under the blanket term Kadazan-Dusun. This decision are made because of the reason of sentiment politicized during 1960s involving crisis of Kaadazanism versus Dusunism which experienced affect terribly the economic, the politic and the community as a whole. In order to prove that the Kadazan is area of the Malaysian community, their protection under the law regarding the politic, market and education are given equally as the Malay human population in Peninsular Malaysia. Therefore, based on the above declaration we can conclude that the Kadazan experienced much increased from generation to generation through their economics, politics, culture and education.

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