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Assalamualaikum and hi ! My name is Nur Ilyana Sofea binti Mohammad Johari from LG2431C. Our dearest lecturer Dr. Maizura have given us a task to do a research about certain aspects in various ethnics in Malaysia. So, in this portfolio I will be presenting about traditional rituals in 5 different ethnics which are Indian, Chinese Hokkien, Iban, Kadazandusun and Melanau.

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1. Community location

2. What is Ganesh Chaturthi ?

3. Ganesh Chaturthi : Importance and Rituals

4. Video on Ganesh Chaturthi celebration in Malaysia

5. What did they used with ?

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Let's dive into Indian community in Malaysia !

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Let's dive into Indian community in Malaysia !

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Indian Malaysians are a significant ethnic group in Malaysia.They are one of the ethnic groups that contribute in our country's rich cultural diversity. They originated from immigrants from South India who came to Malaysia in the late 1800s and early 1900s. Tamils make up the bulk of Indian Malaysians, but there are also Malayalees, Telugus, Punjabis, and other members of the group.

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Most Indian population located in Perak and Negeri Sembilan and the least are in Kelantan and Terengganu.

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Ganesh Chaturthi is a celebration honoring Lord Ganesh, the remover of obstacles, and marking his birthdate. Many people acknowledge that Lord Ganesh establishes order in the cosmos and worship him before to starting a new project, undertaking, or business venture. As a result, sculptures or pictures of him are frequently found in these locations. Ganesha, one of the most respected figures in Hinduism, is the son of Shiva, the God of Transformation, and his wife Parvati. He is well known for having an elephant's head

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3. Ganesh Chaturthi: Importance & rituals

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3. Ganesh Chaturthi: Importance & rituals

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key points :

It is believed that devotees who pray to Ganesha are able to fulfil their wishes and desires. So, the main essence of Ganesh Chaturthi is that devotees who pray to him are set free of sins and it leads them on the path of knowledge and wisdom.

There are four main rituals which are performed during the 10-day long festival. They are namely-- Pranapratishhtha, Shhodashopachara, Uttarpuja, and Ganpati Visarjan.

A ritual called Pranapratishhtha is observed where a priest chants mantra to invoke life in the diety.

Prayers are then offered to Ganesha's idol in 16 different ways. This ritual is called Shhodashopachara.

The Uttarpuja ritual is then performed which is about bidding farewell to Ganesha with deep respect

This is followed by Ganpati Visarjan, a ceremony wherein the statue is now immersed in water. While carrying the statue to the sea and while immersing it, people generally chant in the Marathi language 'Ganapati Bappa Morya, Purchya Varshi Laukariya' which means 'Goodbye Lord, please come back next year'.

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Ganesh Chaturthi, also called Vinayaka Chavithi, is an auspicious Hindu festival which is celebrated for 10 days every year. The festival is celebrated in the Bhadra month as per the Hindu calendar which generally falls in mid-August to September. It marks the birthday of the beloved elephant-headed Lord Ganesha.
Ganesha is known as the God of wealth, sciences, knowledge, wisdom and prosperity, and that's why most Hindus remember him and seek his blessings before starting any important work.

Lord Ganesh is known by 108 different names like Gajanana, Vinayaka, Vighnaharta among others.
This festival is celebrated with great devotion and joy by Hindus throughout the world. In India, it is majorly celebrated in states including Maharashtra, Gujarat, Goa, Madhya Pradesh, Karnataka, and Telangana.
Ganesh Chaturthi history

Ganesha is the younger son of Lord Shiva and Parvati. There are various stories behind his birth but two of them are the most common ones.
According to the first story, Lord Ganesha was created by Parvati out of dirt from her body to guard her in the absence of Shiva. She gave him the task of guarding her bathroom door while she took a bath. In the meantime, Shiva returned home and Ganesha, who didn't know who Shiva was, stopped him. This angered Shiva and he severed Ganesha's head after a tiff between the two. Parvati was enraged when she came to know about this; Lord Shiva, in turn, promised to get Ganesha back to life. The devas were sent to search for a child's head facing north but they could only find an elephant's head. Shiva fixed the elephant's head on the child's body, and that how Ganesha was born.

The other popular story is that the Devas requested Shiva and Parvati to create Ganesha so that he can be a Vighnakarta (creator of obstacles) for rakshasas (demons), thus being a Vighnaharta (averter of obstacles) and helping Devas.
Ganesh Chaturthi importance

It is believed that devotees who pray to Ganesha are able to fulfil their wishes and desires. So, the main essence of Ganesh Chaturthi is that devotees who pray to him are set free of sins and it leads them on the path of knowledge and wisdom.
Historically, the festival has been celebrated since the time of King Shivaji. It was during India's freedom struggle that Lokmanya Tilak changed Ganesh Chaturthi from a private celebration to a grand public festival where people from all castes of the society can come together, pray and be united.
Over the years with growing environmental awareness, people have started celebrating Ganesh Chaturthi in an environmentally friendly way. This includes-- getting Ganesha idols made of natural clay/ mitti and using only flowers and natural items for decorating the pandals.
Rituals of Vinayaka Chavithi

There are four main rituals which are performed during the 10-day long festival. They are namely-- Pranapratishhtha, Shhodashopachara, Uttarpuja, and Ganpati Visarjan.
The excitement of Ganesh Chaturthi settles in weeks before the festival actually begins. Artisans start preparing clay idols of Ganesha in different poses and sizes.
The Ganesha idols are installed in beautifully decorated 'pandal' at homes, temples or localities. The statue is also decorated with flowers, garlands and lights. A ritual called Pranapratishhtha is observed where a priest chants mantra to invoke life in the diety.
Prayers are then offered to Ganesha's idol in 16 different ways. This ritual is called Shhodashopachara.
People celebrate by singing or playing religious songs, dancing to drum beats and by lighting up fireworks-- all of which add to the festive mood.
The Uttarpuja ritual is then performed which is about bidding farewell to Ganesha with deep respect. This is followed by Ganpati Visarjan, a ceremony wherein the statue is now immersed in water. While carrying the statue to the sea and while immersing it, people generally chant in the Marathi language 'Ganapati Bappa Morya, Purchya Varshi Laukariya' which means 'Goodbye Lord, please come back next year'.
While some devotees celebrate this festival at home, others pay their visit to Lord Ganesha at public pandals. People offer their due respect, prayers and offerings to Ganesha. Dishes like Lord Ganesha's favourite Modak, Pooran Poli, and Karanji are prepared for friends, family and visitors.
(All photos: Shutterstock)

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Ganesh Chaturthi 2022: History, Importance and Rituals of Vinayaka Chavithi - Times of India

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This year, Ganesh Chaturthi beings on August 31 2022 . Read on to know more details about this auspicious festival.

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4. Video on Ganesh Chaturthi celebration in Malaysia

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4. Video on Ganesh Chaturthi celebration in Malaysia

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This video shows more details on the rituals based on the vlogger experienced.

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Ganesh Chaturthi In Kuala Lumpur, Malaysia || Kalamandapam Hall || Maharashtra Mandal

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 Let's catch up with Kadazandusun community in Malaysia !

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 Let's catch up with Kadazandusun community in Malaysia !

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The Kadazan Dusun people are an indigenous ethnic group in Malaysia, primarily residing in the state of Sabah on the island of Borneo. They make up one of Malaysia's largest indigenous communities and have a rich cultural heritage that is tightly connected to the surrounding environment. The Kadazan Dusun people are recognized for their distinct traditions, customs, and tranquil relationship with the natural world. There are two separate but related ethnic groups in the Kadazan and Dusun regions. The Dusun are located in the interior and eastern parts of the state, whereas the Kadazan are mainly found on Sabah's west coast. Both groups, though distinct, have common cultural characteristics and are referred to as the Kadazan Dusun community as a whole.

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Let's get to know Chinese Hokkien community in Malaysia !

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Let's get to know Chinese Hokkien community in Malaysia !

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Hokkien, also known as Hoklo or Minnan, is a significant dialect of the Chinese language spoken by a sizable community in Malaysia, particularly in the states of Penang, Melaka, and parts of Johor. Many Chinese immigrants traveled to Malaysia from the coastal districts of southeast China, particularly from the province of Fujian, where this dialect originated. Currently, Hokkien is deeply rooted in Malaysian society, adding to the nation's wide variety of customs and languages.

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1. Community location

2. What is Ancestral worship ?

3. Ancestral worship in Zhong Yuan and Qing Ming festival

4. Video on ancestral worship on Qing Ming

5. What did they used with ?

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Most Hokkien people are from Kedah, Perak, Kelantan, Perlis, and Johor.

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Ancestral worship is a fundamental aspect of Chinese Hokkien culture. Families respect their ancestors with rituals and by keeping ancestral shrines in their homes. These customs frequently entail paying respects to departed family members, lighting incense, and making offerings of food and other objects. The family praised their ancestors for their tireless efforts in bringing the family to its current prosperous state during the three days of special prayers. The ultimate objective is to honor the parents by providing them items that they will find enjoyment in paradise.

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3. Ancestral worship in Zhong Yuan and Qing Ming festival

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3. Ancestral worship in Zhong Yuan and Qing Ming festival

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key points (Zhong Yuan) :

Prayers are held at the temple, by the roadside and even within the house compound with the excitement very much in evident throughout the month in Penang.

Giant flags are erected around locations where a specific ceremony is held to signify the celebration of worship. Giant incense is also burnt during this time. The materials used for prayers include replicas of clothes and money, food, fruits, daily amenities and so forth while the spirits are invoked as if they are living persons. Every material used for worship will be prodded with a special flag for invoking the spirits.

key points (Qing Ming) :

Qing Ming is a traditional practice of the Penang Chinese when they visit ancestral graves to remember their ancestors or deceased family members. They would make the visit 10 days before or after the actual Qing Ming day.

Family members will take some time to reminisce about departed relations. Before leaving they would ask permission for leave from the dead.

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4. Video on Ancestor worship on Qing Ming

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4. Video on Ancestor worship on Qing Ming

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Here is a full video on the process of ancestor prayer for Qing Ming festival.

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Tomb Sweeping Day: Ancestor Prayer on Qing Ming Jie

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Let's explore our Iban community in Malaysia !

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Let's explore our Iban community in Malaysia !

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The Iban people, sometimes referred to as Sea Dayaks, are a native ethnic group in Malaysia that resides on the Borneo island of Sarawak. One of the biggest indigenous communities in Malaysia is the Iban community, which has a rich and distinctive cultural legacy. Their distinct traditions, close relationship to the natural world, and distinctive rituals make them an intriguing and essential component of Malaysia's multifaceted cultural fabric.

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1. Community location

2. What is Miring ?

3. Miring rituasl in Iban community in Sarawak

4. Video on Miring rituals in Iban community

5. What did the used with (tools) ?

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Iban is originated from Sarawak. Therefore, Iban population are majority and mostly located in Sarawak.

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Miring is a ritual or prayer to Petara or God to grant the request and provide protection from a potential threat. The purpose of the miring ceremony is to bless, safeguard, and promote harmony, peace, and peace within the Iban community. Typically, the tilting ritual takes place either prior to a significant event or following an unfavorable disaster experienced by the longhouse occupants. The Iban community implements slanting rituals in accordance with the requirements of a particular era.

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1. Community location

2. What is Magavau ?

3. Magavau rituals in Kaamatan festival

4. Video on Magavau ritual for Kaamatan festival

5. What did the used with (tools) ?

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Kadazan dusun are originated from Sabah. Hence, mostly kadazan dusun people reside in Sabah.

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3. Miring rituals in Iban community in Sarawak

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3. Miring rituals in Iban community in Sarawak

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Magavau, also written "Magaavau," is a customary Kadazan Dusun ceremony observed by the Kadazan Dusun community in Sabah, Malaysia. Usually held during the "Kaamatan," or Kadazan Dusun Harvest Festival, this significant ceremony is conducted. Every year in May and June, the Kaamatan Festival is a major cultural occasion for the Kadazan Dusun community. In addition to celebrating the rice harvest, it's a time to give thanks to the gods and spirits for a bumper crop. One of the main elements of this festival is the Magavau ritual.

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key points :

When the Bobohizan cuts the first ear of ripe padi grains to mark the beginning of the harvesting time, a long, beckoning prayer is recited to invite Bambaazon to return home to the household rice barns to rest until the time comes for selecting the grains to be sown anew.

However, even when the harvesting is over and all the padi grains have been winnowed and stored in the barns, it is believed that many parts of Bambaazon's mystical body are still scattered. The Bobohizans are therefore summoned to perform the Magavau Ceremony, and the rites may be performed at individual households, or on a village-communal level. The village level Magavau is organised and planned by the village elders comprising the village headman, the village Chief Bobohizan (or Bohungkitas) and the informal Council of Elders. In normal cases, the date chosen must not be too far from the winnowing and storage period. In the days of old, the Magavau was performed to coincide with the first appearance of the full moon after the padi was safely stored in the barns. This was necessarily so in order to allow for the Chief Bobohizan and her entourage to actually travel through the harvested rice fields to search, salvage and gather all the strayed parts of Bambaazon and join them with the main mystical body.

Today, the Magavau ‘dance’ as it is performed in the Ka'amatan Festival depicts that part of the Magavau, where the Chief Bobohizans (both men and women) and their followers actually leave their communal longhouse and begin their arduous journey to the open padi fields during the night of the first full moon after the harvest.

The male Bobohizans normally take to the front, waving a warriors sword as if a fight was needed in the process of recovering the lost parts of the Bambaazon. The female Bobohizans mainly perform the praying part and chant to beckon the strayed Bambaazon to come home with them.

Throughout the Magavau ceremony, the Bobohizans and their followers have to stick closely together with their hands on the shoulders of their foreman. This is to maintain an orderly manner of procession and to reduce the risk of stumbling in the night and thus to anger many other unseen spirits in the soil, water, wind and vegetation.

Should a Magavau participant miss a step or should he have to adjourn for reasons of answering nature's call, he or she has to get the immediate follower behind to occupy his or her position so as to prevent the line from breaking up. He or she would then join the last participant in the manner described earlier.

And so, the Magavau goes on. By all means, welcome and join the line!

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The Pesta Ka'amatan is Sabah's very own, joyous and exuberant rice harvest festival. Not so long ago most of Sabah's indigenous peoples were mainly agrarian folks and subsistence rice farmers. This, they had been for times immemorial, and they have emerged as proud and valiant people with their very own social orders and religious belief systems in which the Bobohizans, the female shamans of Sabah, played a paramount role. The Pesta Ka'amatan, the rice harvest and thanksgiving festival remembers those times in an era where customs and traditions are changing much too fast. If you want a glimpse of Sabah's many ethnic entities, and capture the true spirit of the mystical "Land Below the Wind", this is the time to visit us!

For Borneo's rural agrarian-based population the rice harvest festival, or Pesta Ka'amatan in Sabah, is intricately connected with rice cultivation, and with the cycle of life. Rice is Sabah's golden crop, the grain of life, and the Pesta Ka'amatan marks the end of the planting cycle. It is closely associated with religion, culture and social order. People gather in villages to thank God and the spirits for a good harvest and pray for blessings for an even better harvest the following year, very much like other harvest and thanksgiving festivals throughout the world. The life of the peoples of Borneo, not so long ago essentially that of hunters, gatherers and subsistence rice-farmers was a hard one. Preparing rice-fields, be they flooded such as the Kadazan danau, or on steep hills in the interior was an arduous task that was the responsibility of the men. The womenfolk's' work was not less backbreaking: clearing fields and collect firewood, weeding, looking after the seedlings, planting and finally harvesting the ripe crop. Aside from the period between harvesting and the new planting season, the work was continuous. But it wasn't just the labour-intensive nature of rice-cultivation that caused such veneration for the cereal. Not enough rice meant famine. Over thousands of years of rice farming superstitions and taboos sprung up, and no one thanks God for rice more gratefully than the humble farmer who does not know fertilisers and herbicides.

The Importance of the Harvest Festival in Sabah
Historical Background of the Pesta Ka'amatan in Sabah

Since times immemorial it has been the traditional practice of the natives of Sabah (the Kadazandusuns and Muruts in particular) to hold a yearly harvest celebration. Historically and traditionally, the Ka'amatan Festival was usually held at the first sighting of the full moon immediately after the harvesting season. The appearance of the full moon was commonly referred to as the period of tawang (literally: full moon). During the tawang the natives made strict observances and would refrain from hard labour. Instead, they would rest to hold a village celebration that could last for two to three days.

In the district of Tambunan, as in many other areas, the preparations for the Pesta Ka'amatan involved everyone, young and old. The men used to organise group hunting expeditions to provide enough meat for the celebrations, while the women organised themselves to produce enough rice for making rice wine (tapai) and for cooking on the day of the Ka'amatan celebration.

At village (or kampung) level, the eve of the Ka'amatan Festival was lead mainly by the Bobohizans, the ritual specialists paying homage and offering thanksgivings to Bambaazon, the rice spirit, for the good harvest. Then, on the first day traditional sports took place, and on the second day communal reunion through feasting, drinking, music and dancing.

The Ka'amatan Festival is particularly significant as it marks not only the occasion to honour Bambaazon and to thank God for the bountiful harvest and his generosity in prolonging life on earth. It is also an occasion where the promise of friendship and brotherhood is renewed through mutual forgiveness.

The Kadazan Ka'amatan Festival is perhaps the most indigenous and grandest Festival in Sabah. Merry celebrations are held at all levels, commencing with the kampung (village) level, then district level and climaxing with the state level celebrations on 30th and 31st May.

The Magavau Ceremony

A very important stage of the Pesta Ka'amatan is the Magavau ceremony. The Kadazan word "magavau" or "maga'au", means-to recover what one has lost, by whatever means. In the yearly Ka'amatan Festivals, the Magavau Ceremony refers to the arduous task of the Bobohizans to search and salvage as well as to bring home the lost, stolen or strayed Bambaazon. It is in the traditional belief of the Kadazandusun that Bambaazon is embodied in every part and form of rice, and padi pests and predators such as insects, birds and animals, or calamities such as floods and droughts can harm, hurt and lead away parts of Bambaazon. Furthermore, man may carelessly drop rice grains during the process of harvesting, transporting, winnowing, pounding or milling, thus leaving some of them at the mercy of environmental hazards. Innocently, children may waste some of their rice or the irresponsible drunkard may pour his tapai (rice-wine) all in disregard of Bambaazon's well being.

When the Bobohizan cuts the first ear of ripe padi grains to mark the beginning of the harvesting time, a long, beckoning prayer is recited to invite Bambaazon to return home to the household rice barns to rest until the time comes for selecting the grains to be sown anew.

However, even when the harvesting is over and all the padi grains have been winnowed and stored in the barns, it is believed that many parts of Bambaazon's mystical body are still scattered. The Bobohizans are therefore summoned to perform the Magavau Ceremony, and the rites may be performed at individual households, or on a village-communal level. The village level Magavau is organised and planned by the village elders comprising the village headman, the village Chief Bobohizan (or Bohungkitas) and the informal Council of Elders. In normal cases, the date chosen must not be too far from the winnowing and storage period. In the days of old, the Magavau was performed to coincide with the first appearance of the full moon after the padi was safely stored in the barns. This was necessarily so in order to allow for the Chief Bobohizan and her entourage to actually travel through the harvested rice fields to search, salvage and gather all the strayed parts of Bambaazon and join them with the main mystical body.

Today, the Magavau 'dance' as it is performed in the Ka'amatan Festival depicts that part of the Magavau, where the Chief Bobohizans (both men and women) and their followers actually leave their communal longhouse and begin their arduous journey to the open padi fields during the night of the first full moon after the harvest.

The male Bobohizans normally take to the front, waving a warriors sword as if a fight was needed in the process of recovering the lost parts of the Bambaazon. The female Bobohizans mainly perform the praying part and chant to beckon the strayed Bambaazon to come home with them.

The intermittent pangkis (triumphant war-cry) uttered by the male Bobohizans are expressions of joy each time some part of Bambaazon is found and recovered, and welcomed to join the others on their journey home.

Throughout the Magavau ceremony, the Bobohizans and their followers have to stick closely together with their hands on the shoulders of their foreman. This is to maintain an orderly manner of procession and to reduce the risk of stumbling in the night and thus to anger many other unseen spirits in the soil, water, wind and vegetation.

Should a Magavau participant miss a step or should he have to adjourn for reasons of answering nature's call, he or she has to get the immediate follower behind to occupy his or her position so as to prevent the line from breaking up. He or she would then join the last participant in the manner described earlier.

And so, the Magavau goes on. By all means, welcome and join the line! For in the words of the Bobohizans:

"Each and everyone of us is responsible for the happiness and the well-being of Bambaazon that gives us food to eat......."
"If you must refuse to join us, please be prepared to fast for a day that you may know the ways of Bambaazon....."

Feeding of Bambaazon

While the Magavau is in session, other parties are busy preparing food offerings for Bambaazon. The components of the offerings vary from place to place, however popular inclusions are specially fermented rice or tondut wrapped in leaves, seven bamboo cups (suki) of first class tapai, fermented pickled serawi fish (nonsom), eggs, salt, the feathers of the chicken slaughtered especially for the spirits, and the flower of a banana, amongst others.

In Tambunan, the ritual specialist leads the procession - often the Magavau congregation - from the main house to the padi-store hut where she leaves the offerings to Bambaazon on a woven bamboo mat covering the padi. After prayers the procession then heads back to the house.

After the feeding of Bambarayon, an open-to-all merry making feast takes place. It used to be celebrated in the main gathering place, and nowadays in the Balai Raya (community centre) of the village, or in the house of an affluent person. Whoever has the chance to be present at the Pesta Ka'amatan in a village is heartily invited to take part in all aspects, regardless of his or her provenance or creed. Traditional foods are served, especially chicken porridge with eggs, and certain meats. It is believed that green vegetables connote disrespect to the guests of Bambaazon. Only the best tapai is served to maintain the qualitative spirit and well being of Bambaazon.

During present day State Level Ka'amatan Festivals it has become increasingly expensive to provide food and drinks to the enormous crowds. Only cultural participants representing the various ethnic populations of Sabah and special guests are catered for. The rest will have to buy from the many side-stalls offering traditional and contemporary dishes.

Nonetheless, where the spirit of sharing, forgiving and fellowship is practised, there Bambaazon thrives. For Bambaazon does not seek to consume its own creation, but gets nourishment from being one with its main mystical divine body effected through the harmonious mingling and interactions of the Ka'amatan celebrants who come from all walks of life, from various colour, creed and cultural traditions.

The feast used to last for days on ends as the Kadazandusun beat the gongs and danced to the joyous rhythm of life that only they have learned to live.

Unduk Ngadau

An integral part of the Pesta Ka'amatan is the Unduk Ngadau Beauty Pageant. There are many legends and myths about Huminodun, the daughter of Kinoringan (the one and only God). Huminodun, sometimes even referred to as Bambaazon, is personified in this popular as well as culture-enhancing event.

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

There are a number of stories trying to explain why there should be an Unduk Ngadau Beauty Contest during the Harvest Festival, and one goes as follows:

It happened once, so the lore, during one of the Ka'amatan Festivals that questions from the younger minds arose as to how Bambaazon or Huminodun looked like. So the Kadazandusun Bobohizans and elders sat together and made a selection from among the most beautiful, modest and humblest of the young ladies around to provide a resemblance of Bambaazon and described her as the "Unduk Ngadau".

This was how the "Unduk Ngadau" or Ka'amatan Festival Beauty Queen Selection came into being as one of the highlights of the Ka'amatan Festival today.

In every Ka'amatan Festival the "Unduk Ngadau Contest" normally assumes the highlight of the day's occasion. More than being a highlight, to the Kadazandusun the Unduk Ngadau is the culmination of all the activities undertaken, and a symbolic response to Kinoingan's ever-abounding love for his people.

Unduk Ngadau owes its origin to that part of the Kadazan Genesis that pertains to the sacrifice of Huminodun, Kinoingan's only daughter. One of the many variant legends relates the following ( for a different legend click here):

One day, Kinoingan started a farm, but after ploughing he realised that he had no seeds to plant. So he set off in search of some seeds with his valuable brass gong which he carried everywhere on his shoulder. On his way, he met birds and animals, and asked them if they had any seeds, to which they replied that they did not have any yet, having just been created by him. Even though Kinoingan knew that they had none, he nevertheless purposely asked this question to make them all realise that they would have to work hard for their livelihood.

To this day the elderly Kadazandusun believe that when harvesting, such customary practices should be observed, otherwise padi stubble might cut them during the harvest, and they would get sores when consuming rice. Underlying this practice is a universal morality of not taking for granted the abundance of food, and not to waste anything edible.

The Unduk Ngadau 'contest', or Beauty Pageant is thus an integral part of every Kadazan Ka'amatan Festival. It is a further manifest function of the deep sense of respect and admiration that the Kadazans have for Kinoingan, and his legendary daughter Huminodun. Besides the commercially interesting aspect of the Unduk Ngadau Pageant nowadays, the title actually bears sacredness as Huminodun also signifies absolute trust in her father Kinoingan, so much as to become a willing sacrifice for the sake of her father's creation.

Evolution of the Ka'amatan Celebrations

To hold District and State Level Ka'amatan Festival Celebrations was first mooted by the late OKK Sodomon (the Keningau Native Chief) in 1956. At the 6th Annual Native Chiefs Conference in November 1956 OKK Sodomon tabled his proposal that the local government recognise officially the native Ka'amatan Festival, and that the festivity be given a three-day holiday. The proposal was debated and finally agreed upon. April 24, 25 and 26 of each year, irrespective of the full moon, were declared public holidays for the Ka'amatan celebrants, mainly the Kadazandusuns and Muruts. How to organise their Ka'amatan Celebrations was then was left to the different districts.

Meanwhile, at an executive committee meeting of the Society of Kadazans Penampang, the late Tun Fuad Stephens proposed that the Ka'amatan Festival holidays should not be restricted to the Kadazans, Dusuns and Muruts only but should be extended to the entire native population of Sabah (then North Borneo).

On Jun 29, 1960, Tun Fuad made a plea that all the natives of Sabah, "who use the good earth of Sabah for growing their food" should celebrate the Ka'amatan Festival as heartily as the Kadazandusun. Hence the first Sabah State-wide Ka'amatan Festival celebration was proclaimed and held from June 30th to July 1st, 1960 at the old St. Michael's School in Penampang. The two-day state holiday for the Ka'amatan Festival was officially approved by the government in response to the request made by the Society of Kadazans. Letters from various Kadazandusun ethnic groups throughout the State of Sabah to the Society of Kadazan expressed that their members were happy to celebrate the Festival simultaneously with their fellow Kadazans and natives throughout the State.

The first State Level Ka'amatan Festival Celebration began on the morning of June 30th, 1960 with a sung mass followed by a procession of the Holy Eucharist. Fourteen kampungs in the district participated in the presentation of various local dances and sounds of music. For the first time State leaders and community leaders from various districts of Sabah attended the Festival.

Three buffaloes were slaughtered to feed the crowd and over a hundred jars of tapai flowed to quench the people's thirst. Non-stop beating of gongs provided the music and mood for non-stop Sumazau dance. Other highlights included were the "Unduk Ngadau", Orang Tua and Native Chiefs' traditional dress contests, other local traditional sports, and football matches.

The first State-wide Ka'amatan Festival was a significant step towards the reunion of the various native-ethnic populations of Sabah and this paved the way for the changing of the "Society of the Kadazan Penampang" to "Kadazan Cultural Association (KCA), Sabah" (now KSCA, or Kadazandusun Cultural Association). In the early 60's KCA opened its membership to all Dusuns, Muruts, Rungus, Paitans and other native ethnic groups whose culture and language have close affinity to each other.

The State-wide Ka'amatan Festival has since then been observed and celebrated annually under the active organisation of the Kadazan Cultural Association Sabah. In order to align the celebration with cultural tourism promotion the Kadazan Cultural Association resolved in 1986 that the date be fixed to May 30th and 31st of every year. The Ka'amatan Festival month is to be launched on May 1st each year, to mark the beginning of district and kampung level Ka'amatan celebrations, culminating and climaxing in the State Level Ka'amatan Festival on May 30th and 31st.

The Significance of the Present Day Ka'amatan Festival

Today the Sabah State Level Ka'amatan Festival has become a yearly expectation and epitome of all local cultural communities celebrations and heritage expressions through songs, dances, music, traditional attires, traditional sports, cultural shows, arts and crafts sales, agricultural product exhibitions, local architectural and building competitions.

People of all races, colour, creed and cultural traditions join in to participate and add to the variety, colour and gaiety of the celebration. Indeed, the Ka'amatan Festival has become a vital platform and venue for fostering, preserving and propagating harmony and unity through diversity for the multi-ethnic, multi-racial population of Sabah.

The highlights for kampung and district level Ka'amatan Festivals vary from kampung to kampung and district to district according to the socio-cultural contextual relevance.

Among the common program of activities included are:

1. Traditional sports such as buffalo race (melumba kalabau), arm wrestling (mipulos), knuckle and finger wrestling (mipansa), wrestling (migogo), blow pipe shooting (monopuk), stilts race (manampanau), tug of war (mitalik dugugk), running (menangkus), bamboo rafting (mamangkar), single-bamboo pole rafting (manampatau) etc

2. Best tapai (Rice wine) competition

3. Gong beating competition

4. Traditional dance competition

5. Singing contest

6. "Magahau or Magavau" ceremony

7. "Unduk Ngadau" or Ka'amatan Queen Selection

The State Level Ka'amatan Festival involves state-wide participation and has an even more elaborate and richer programme. The highlights include:

1. State level finals for traditional sports

2. Modern Sports such as football finals, sepak takraw finals

3. Arts and crafts quality competition, sales and exhibition

4. Best rice wine competition

5. Traditional music and gong beating presentations

6. Traditional dance presentations

7. Multi-ethnic cultural shows

8. Singing contest

9. Magavau Ceremony

10. Agricultural products exhibition

11. Traditional architectural huts building competition

12. Unduk Ngadau or Ka'amatan Queen selection for the year

13. Open to all participatory traditional dances

14. Feasting, drinking and dancing

Winners and champions of the various state level contested events are to reign for the year till the next Ka'amatan Festival comes with new challengers.

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Pesta Ka’amatan - Sabah’s Harvest Festival

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by Herman - compiled from various sources; also refer to our features Huminodun, and Nunuk Ragang

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4. Video on Magavau ritual for Kaamatan festival

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4. Video on Magavau ritual for Kaamatan festival

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This video shows the details on the process of Magavau ritual including the dance.

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Let's dig into Melanau community in Malaysia !

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Let's dig into Melanau community in Malaysia !

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The Melanau people are an indigenous ethnic group in Malaysia, primarily located in the state of Sarawak, which is situated on the island of Borneo. The Melanau community is recognized for its unique customs, seafaring abilities, and the preservation of their cultural identity. They have a rich cultural heritage that is firmly anchored in their coastal environment. The Melanau people have a close relationship with the sea, which is reflected in their reputation as expert boat builders and fishermen. Their villages are frequently found near rivers and coastlines, and fishing has always been a major source of income for them.

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key points :

In the olden days, tilting rituals were always performed for activities such as ngayau (war), opening new areas for agriculture, moving to new settlement areas in long houses and bejalai. However, in accordance with the age of modernization, the Iban community today needs help from supernatural powers to obtain wealth, protection and happiness in life. Therefore, the tilting ritual is still performed if there are certain needs that are important to perform.

Based on the implementation of miring rituals in Iban culture and society, it is related to the role of ritual experts, especially lemambang. This happens because lemambang is the subject of an oblique ritual in the Iban community. The execution of the tilting ritual will be managed by a group of ritual experts such as lemambang. Oblique rituals cannot be performed by anyone because they involve supernatural powers. In addition, the success of an implementation and management in the tilting ritual performed depends on the role of the lemambag. Furthermore, tilting rituals cannot be performed by any individual because they involve supernatural forces. In performing the tilting ritual, the lemambang must not make any kind of mistake before, during or after the ritual. Furthermore, slanting rituals performed by ritual experts such as lemambang require high discipline and discipline and are done prudently.

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1. Community location

2. What is Bebayuh ?

3. The Bebayuh custom of Melanau Ethnic

4. Video on Bebayuh ritual

5. What did they used with (tools) ?

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Majority Melanau community residing in Sarawak as it is their origin.

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In Melanau, "bebayuh" refers to exorcism. It is a customary medical procedure used by the Melanau people. In ritual terms, it represents the healing of a patient who had experienced an emotional or spiritual imbalance brought on by entities thought to be spiritual, such as the Satan or the evil spirit. In other cases, it is assumed that the black magic was performed by others as a display of their own evil power or out of jealousy. Bebayuh is performed in a straightforward manner. A shaman, also referred to locally as a dukun, bomoh, or the medicine man, performs it. To exorcise the patient of the evil spirit or illness, the shaman will call upon a good spirit and become possessed by it.

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4. Video on Miring rituals in Iban community

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4. Video on Miring rituals in Iban community

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So, this is a full explanation video on the process of Miring rituals by Iban community.

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key points :

On the first night the faith healer is alone in his house after being told that someone has fallen ill. The faith healer bargains with the spirit including obtaining the spirit requests for the Bebayuh ritual.

The second day involves the sick and the faith healer at the faith healer house or at the sick person premises depending on the spirit request. On the night itself the faith healer informs the sick person family about the spirit requests. The preparation begins in the evening of the following day. The Seladai Dance is then performed.

THE THIRD DAY

The substances for the Bebayuh ritual are young leaves such as the betel nut leaves, jasmine flower, incense, a drum, candle, and glass fragments on a white cloth.

Incense is burnt to start the ritual with mantras recited by the faith healer in the language of the faith healer spirit and that of the Ipok, at the same time hitting the drum used to detect the sick person illness. The candle is lighted inside the drum and then placed on the faith healer face. Other musicians play the rest of the musical instruments such as drum, kulintangan and gongs.

After detecting the illness the faith healer swallows the candle. The betel nut leaves are then swayed on the sick person body. The Ipok spirit enters the sick person body to cure him. Then the sick person steps on the glass fragments. The Seladai dance is then performed by seven unmarried couples with the faith healer circling the dancers with the isem pesai (a kind of young leaves).

THE FOURTH UNTIL THE SIXTH DAY

The activities for these evenings are the same as that of the second evening. The sick person has to undergo abcentism like he is forbidden to consume stingray and shark, as well as beans and eggs.

THE SEVENTH DAY

This final evening is the end of the treatment. The sick person has to prepare the payment to the faith healer that includes gold, a small spear (made of bone as the spirit food), and a live chicken.

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THE CULTURE AND CUSTOM OF THE MELANAU ETHNIC: THE BEBAYUH CUSTOM

INTRODUCTION

The Melanau ethnic is one of the biggest in Sarawak living in the Mukah area. Some are Muslims and some Christians. Those that still practice animism worship the Ipok spirit, the manifestation of the strength and power of nature. Ipok consists of Ipok Laut (Sea Ipok), Ipok Balau (Jungle Ipok), Ipok Sarauang (Sky Ipok) and Ipok Iyang (Soil Ipok).

THE FIRST DAY

On the first night the faith healer is alone in his house after being told that someone has fallen ill. The faith healer bargains with the spirit including obtaining the spirit requests for the Bebayuh ritual.

THE SECOND DAY

The second day involves the sick and the faith healer at the faith healer house or at the sick person premises depending on the spirit request. On the night itself the faith healer informs the sick person family about the spirit requests. The preparation begins in the evening of the following day. The Seladai Dance is then performed.

THE THIRD DAY

The substances for the Bebayuh ritual are young leaves such as the betel nut leaves, jasmine flower, incense, a drum, candle, and glass fragments on a white cloth.

Incense is burnt to start the ritual with mantras recited by the faith healer in the language of the faith healer spirit and that of the Ipok, at the same time hitting the drum used to detect the sick person illness. The candle is lighted inside the drum and then placed on the faith healer face. Other musicians play the rest of the musical instruments such as drum, kulintangan and gongs.

After detecting the illness the faith healer swallows the candle. The betel nut leaves are then swayed on the sick person body. The Ipok spirit enters the sick person body to cure him. Then the sick person steps on the glass fragments. The Seladai dance is then performed by seven unmarried couples with the faith healer circling the dancers with the isem pesai (a kind of young leaves).

THE FOURTH UNTIL THE SIXTH DAY

The activities for these evenings are the same as that of the second evening. The sick person has to undergo abcentism like he is forbidden to consume stingray and shark, as well as beans and eggs.

THE SEVENTH DAY

This final evening is the end of the treatment. The sick person has to prepare the payment to the faith healer that includes gold, a small spear (made of bone as the spirit food), and a live chicken.

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THE CULTURE AND CUSTOM OF THE MELANAU ETHNIC: THE BEBAYUH CUSTOM

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THE CULTURE AND CUSTOM OF THE MELANAU ETHNIC: THE BEBAYUH CUSTOM INTRODUCTION The Melanau ethnic is one of the biggest in Sarawak living in the Mukah area. Some are Muslims and some Christians. Those that still practice animism worship the Ipok spirit, the manifestation of the strength and power of nature.

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Here is a video that shows the ritual and the Seladai dance that occur during Bebayuh ritual.

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lord ganesha figure - for prosperity and good luck, and to protect the people from evil energies.

fruits - as a sign of respect and devotion

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food, joss sticks, candles, paper money and other paper effigies such as houses, cars and clothes to the dead - to pacify the wandering hungry ghosts so that they would not disturb or trouble people and their surroundings.

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paddy - summoned back the spirit of paddy

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substances for the Bebayuh ritual are young leaves such as the betel nut leaves, jasmine flower, incense, a drum, candle, and glass fragments on a white cloth.

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The oblique ritual equipment is pua kumbu, seregang or kelingking (made of bamboo), teresang, talam, bowl, plate and so on.

Meanwhile, materials such as tuak, chicken, pork, betel leaves, eggs, betel nuts, tobacco, pengan iri (penyaram), floating ruku leaves (cigarettes), glutinous rice, ketupat and rendai (rice flour) are used. This material is known as 'piring', i.e. food is presented to supernatural powers as a sign of gratitude, seeking forgiveness for offenses and communicating with them.