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Group 2 Topic 1 (Borneo Ethnography Tutorial Presentation)

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Group 2 Topic 1 (Borneo Ethnography Tutorial Presentation)

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Group 2 Topic 1 (Borneo Ethnography Tutorial Presentation)

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Hello Professor Jacqueline and batch mates. We are from Group 2 Topic 1 and in this presentation, we have lay open the understanding in regards to the role of women in Rungus society. This understanding primarily referenced from Appell’s (1991) “Sex role symmetry among the Rungus in Sabah” and Porodong’s (2001) “Bobolizan, forests and gender relations”, as we tried our best to analyse the topic. To further the review of this understanding, I have taken the stance of productive role amongst the Rungus women. Rungus women’s productivity relies on their variety of tasks that would balance with the men’s tasks. The previous sentence comes with the meaning; it’s coequally important on how both gender’s tasks are dependent of each other. The tasks Rungus women participated in would be property accumulation, agriculture, tend to domestic animals, as well as to hunting and gathering. Therefore, it should be noted on Rungus women own productivity importance when it comes to assuring their family’s livelihood and to the Rungus society.

(Aini Salma binti Azhari BA19110106)

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Greetings to Professor Jacqueline and my fellow course mates. As Aini have briefly explained the productive role of women in traditional Rungus society, I would like to discuss another role of women in traditional Rungus society which is the reproductive role. Even though both Rungus men and women play an active role in child rearing, child care is still primarily the domain of the mother as women spent most of their time doing her task at home compared to men. In other words, women are the main caregivers who care for and nurture their children most of the time in traditional Rungus society. Besides that, as all Rungus women are potentially spirit medium or bobolizan, the mothers and grandmothers will teach their daughters ritual texts from a young age in order to successfully become bobolizan in the future. In other words, Rungus women also play a huge part in the reproductive role in traditional Rungus society as they actively take care of domestic tasks, teach and nurture their next generation. This is especially evident when it comes to teaching their daughters in becoming bobolizan that is vital in ensuring the continuity, health and spiritual well-being of traditional Rungus society. That's all from me. Thank you!

(Charles Ling Leh Kim BA19110359)

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Good morning,  Professor Jacqueline and my fellow coursemates. Following what my groupmates, Aini and Charles, have already expounded on, I would like to reiterate that there is clearly a strong emphasis on the concept of equilibrium within the traditional Rungus society – be it between the Rungus men and women, or the natural world with the spiritual world. Due to this ideology of equality, the conflict between the sexes remains minimal as there arises a deep respect for women especially in terms of the bobolizan and their roles in community management which I will elaborate more on. Accordingly, the bobolizan are usually made up of women and may fulfil the role of priest, metaphysician or healer (Appell, 1991; Porodong, 2001). Their main responsibilities are to halt and advice villagers against any sort of behavior that may anger the spirits, to restore peace between humans and spirits by offering sacrificial animals, and to preserve the harmonious relationship between humans and spirits by conducting rituals for every important occasion. Due to the bobolizan being spirit mediums, they hold a position of utmost importance which heralds respect from the traditional Rungus community. This is because only the bobolizan has spirit familiars and are able to enter the state of trance where she can pose questions and receive answers from members of the spirit world on many issues ie: cause and cure for diseases or sickness, crop failure, infertility, and incidents of disasters, just to name a few. Additionally, the requirements of individual spirits differ and can undoubtably arise complications between humans and evil spirits. Hence, the bobolizan acts as a mediator who has the potential to stabilize this precarious relationship so that the peace can be preserved. According to a study conducted by Porodong (2001), many respondents from a Rungus demographic have even argued that the bobolizan have greater influence compared to the osukud (village head who oversees administrative affairs and are limited to interpersonal relationships) due to them having absolute power over decision making. Once she makes a decision, the traditional Rungus community MUST carry it out accordingly. It should be noted, however, that the respect given is not based on status alone; it must be earned through their qualities as a leader. Furthermore, the bobolizan is also depicted as being a community nurse. They are usually summoned to carry out various ceremonial rituals which normally involve the future of newlyweds, fertility of the cosmos, safety of the village from threat of supernatural powers, healing, and et cetera. They may also perform rituals to alleviate afflictions of disease, misfortune, infertility, and crop failure. Thus, we can clearly see that Rungus women, as bobolizan, play a vastly important role in managing the traditional Rungus society by maintaining peace and order between members of the community and also between the human world with the spiritual world. That is all from me, thank you!

(Lauren Brodie Tsen, BA19110638)

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GROUP 2 TOPIC 4 ( BORNEO ETHNOGRAPHY TUTORIAL PRESENTATION )

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GROUP 2 TOPIC 4 ( BORNEO ETHNOGRAPHY TUTORIAL PRESENTATION )

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Vera Clara Songkian (BA19110882)
Vyner Stanleylaus Anak Tutong (BA19110117)

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Hye prof ini pembetulan tugasan untk kumpulan kami.

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Ini merupakan slide pembentulan dari kumpulan kami.

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Tugasan Tutorial (AA30503 Etnografi Borneo)

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Hello Prof. ini adalah file pembetulan bagi soalan 7 dari Vera Clara Songkian & Vyner Stanleylaus.

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Prof. ini adalah pembetulan soalan 10 dari kumpulan tutorial 2.

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MOHD NUR IDHAM SYAH BIN YA'KUB (BA19161052)

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Hello prof, ini merupakan slide pembetulan daripada kumpulan kami