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1. The Namaste!
2. Atithi Devo Bhavah

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1. Sogit
2. Harvest Festival

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1) Head hunting (then)
2) Ngajat Dance

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1. Kenduren or selametan
2. Traditional marriage

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1. Marriage custom and tradition
2. The hearth or "tetel"

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1) The Namaste

Namaste or namaskar is used as a respectful form of greeting, acknowledging and welcoming a relative, guest or stranger.

Namaste literally means "bowing to you"

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Namaste is an Indian gesture of greeting one another. Wherever they are, when Hindus meet people they know or strangers with whom they want to initiate a conversation, "namaste" is the customary courtesy greeting. It is often used as a salutation to end an encounter as well.

Namaste is not a superficial gesture or a mere word, it is a way of showing respect and that you are equal to one another. It is used with all people one meets, from young and old to friends and strangers.

Though it has its origins in India, Namaste is now known and used throughout the world. Much of this has been due to its use in yoga. Students will often bow in respect to their teacher and say "Namaste" at the end of a class. In Japan, the gesture is "Gassho" and used in similar fashion, typically in prayer and healing practice.

Because of its global usage, Namaste has many interpretations. In general, the word tends to be defined as some derivation of, "The divine in me bows to the divine in you." This spiritual connection comes from its Indian roots.

Namaste-and its common variants namaskar, namaskaara, and namaskaram-is one of the various forms of formal traditional greeting mentioned in the Vedas. Although this is normally understood to mean prostration, it actually is the means of paying homage or showing respect to one another. This is the practice today when we greet each other.

In Sanskrit, the word is namah (to bow) and te (you), meaning "I bow to you." In, other words, "greetings, salutations, or prostration to you." The word namaha can also be literally interpreted as "na ma" (not mine). It has a spiritual significance of negating or reducing one's ego in the presence of another.

In Kannada, the same greeting is Namaskara and Namaskaragalu; in Tamil, Kumpiṭu; in Telugu, Dandamu, Dandaalu, Namaskaralu and Pranamamu; in Bengali, Nōmōshkar and Prōnäm; and in Assamese, Nômôskar.

1. Bend your arms upwards at the elbow and face the two palms of your hands.

2. Place the two palms together and in front of your chest.

3. Utter the word namaste and bow your head slightly toward the tips of the fingers.

Namaste can be a casual or formal greeting, a cultural convention, or an act of worship. However, there is much more to it than meets the eye.

This simple gesture is related to the brow chakra, which is often referred to as the third eye or mind center. Meeting another person, no matter how casual, is really a meeting of the minds. When we greet one another with Namaste, it means, "may our minds meet." The bowing down of the head is a gracious form of extending friendship in love, respect, and humility.

The reason we use Namaste has a deeper spiritual significance as well. It recognizes the belief that the life force, the divinity, the Self, or the God in me is the same in all. Acknowledging this oneness and equality with the meeting of the palms, we honor the god in the person we meet.

During prayers, Hindus not only do Namaste, they also bow and close their eyes, in effect to look into the inner spirit. This physical gesture is sometimes accompanied by names of gods such as Ram Ram, Jai Shri Krishna, Namo Narayana, or Jai Siya Ram. It may also be used with Om Shanti, a common refrain in Hindu chants.

Namaste is also quite common when two devout Hindus meet. It indicates the recognition of the divinity within ourselves and extends a warm welcome to each other.

Pranama (Sanskrit 'Pra' and 'Anama') is a respectful salutation among Hindus. It literally means "bowing forward" in reverence for a deity or an elder.

Namaskar is one of the six types of Pranamas:

1. Ashtanga (Ashta=eight; Anga=body parts): Touching the ground with knees, belly, chest, hands, elbows, chin, nose, and temple.

2. Shastanga (Shashta=six; Anga=body parts): Touching the ground with toes, knees, hands, chin, nose, and temple.

3. Panchanga (Pancha=five; Anga=body parts): Touching the ground with knees, chest, chin, temple, and forehead.

4. Dandavat (Dand=stick): Bowing the forehead down and touching the ground.

5. Abhinandana (Congratulations to you): Bending forward with folded hands touching the chest.

6. Namaskar (Bowing to you). The same as doing a Namaste with folded hands and touching the forehead.

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What Does the Indian Gesture of 'Namaste' Really Mean?

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Namaste is an Indian gesture of greeting one another. Wherever they are, when Hindus meet people they know or strangers with whom they want to initiate a conversation, "namaste" is the customary courtesy greeting. It is often used as a salutation to end an encounter as well.

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2) Atithi Devo Bhava

What it has come to mean today is that no matter who you are and where you are from, in India you are welcomed warmly and treated with respect.

It epitomises the feeling of friendliness and kindness in the Indian people. Where everyone is welcome to share in the beauty of the country and the delicious tastes of its food.

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1) The Namaste

Namaste—and its common variants namaskar, namaskaara, and namaskaram—is one of the various forms of formal traditional greeting mentioned in the Vedas.

The Vedas are a collection of hymns and other ancient religious texts written in India between about 1500 and 1000 BCE. It includes elements such as liturgical material as well as mythological accounts, poems, prayers, and formulas considered to be sacred by the Vedic religion.

2) Atithi Devo Bhavah

Atithi Devo Bhava, an ancient line taken from the Hindu scriptures and was originally coined to depict a visiting person whose date of arrival and departure are not fixed.

'Atithi' originally meaning "without a fixed calendrical time", 'devo' meaning "God" and 'bhav' meaning "be" or "is", hence signifies "The guest are God".

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Advertisement video of Atithi Devo Bhava 

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Advertisement video of Atithi Devo Bhava 

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The Kadazans are an ethnic group indigenous to the state of Sabah in Malaysia. They are found mainly in Penampang on the west coast of Sabah, the surrounding locales, and various locations in the interior.

1) Sogit

Sogit signifies as the law of punishment among the Kadazan tribe in Penampang, Sabah.

It was (is) customary for Kadazans to give "peace offerings" for any hurt or injury caused by one person to another.

The peace offering is called "Sogit" which is something given to the injured party.

2) The Kadazan Harvest festival

Celebrated in the month of May is an occasion for rejoicing and merry-making among the Kadazan people.

Came into being as the result of their rice farming background steeped in animistic belief.

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1) Sogit

to avoid crimes and misbehaving as people are scared of the consequences

to practice forgiveness

to teach the practice of moving on from past sins

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Shaman performs ritual and sacrifice to appease spirits of Mount Kinabalu _ The Star Online

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2) Kadazan Harvest festival

To give thanks to the spirit of the rice they call "Bambaazon" for the abundant rice harvest the previous year.

To identify the Kadazans as rice growers and with the land.

To showcase their uniqueness as a people.

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11 Things About Kaamatan And Gawai You Should Know Before Going To Sabah Or Sarawak

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They are the dominant tribal group in Sarawak as almost one-third of the population are Ibans.

1) Head hunting

Few centuries ago, Iban used to practice head hunting - having the enemy’s head taken down.

2) Ngajat dance

The ‘ngajat’ dance originated from the Iban community and has been passed down from generation to generation.

The origin of this indigenous Iban dance is not clearly known but it is believed to have been in existence along with the Iban tribe since the 16th Century.

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1) Head hunting

The skulls of the enemy will be cleaned and hanged in their houses to prove their braveness.

If an Iban do not have this courage, he is not considered eligible for marriage.

However this tradition has extinct because it is illegal to kill.

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2) Ngajat Dance

When performing the dance, the male dancers wear a headgear made from the tail feathers of the hornbill (though nowadays most likely artificial feather may be used, to save the birds).

He holds a long sword in one hand and an ornately decorated shield in the other.

The dancer make slow movements, as though stalking the enemy. This is interspersed with dramatic prances as though he is leaping forward to attack.

The women’s form of ngajat consists of soft, graceful movements with very precise body turns.

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Belonging to a community called "Iban" is a Southeast Asian dance form known as Ngajat. This renowned "family" dance is said to have originated from a state called Sarawak located in Malaysia. This dance is performed mainly during the annual festival known as "Gawai Dayak". Furthermore, initially this dance was performed mainly after completion of war. In addition, this dance has basically been passed on from one generation to another within the Iban community.
a. History/origin of the Ngajat:
Although, the exact history behind the creation of this dance style is unclear, it is said to have been in existence since the 16 th century. Apparently, it was initially performed mainly by warriors to celebrate victory achieved in battle. However, over the years this dance has mainly been performed socially mainly during an annual harvest festival known as "Gawai Dayak".
b. Costumes used in the Ngajat:
The costumes used in this dance vary according to the gender, and they are as follows:
1. For males:
The attire worn includes traditional costumes includes such as mesh or Gagung, which essentially is a thick armor made from animal skin such as a bear. Furthermore, hats decorated with feathers are also used.
2. For females:
The attire worn includes a headdress, hooks on the chest, a cloth tied around the waist, feet bracelets, and earrings.
c. Music involved in the Ngajat:
The musical instruments used in this dance include large and medium gongs known as "bebendai", drums also known as dedumba, and a set of small gongs called "engkurumong".
d. Training availability and technique involved in the Ngajat:
In terms of technique, the performers initially arrange themselves in a circle. Furthermore, this dance involves the use of extremely slow as well exaggerated prances like movements in accordance to the rhythm of the accompanying music mainly composed using percussion instruments. As for training centers/schools, there are none available around the world since this "family" dance is mainly performed in the state of Sarawak in Malaysia.

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NGAJAT- MALAYSIA

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Belonging to a community called "Iban" is a Southeast Asian dance form known as Ngajat. This renowned "family" dance is said to have originated from a state called Sarawak located in Malaysia. This dance is performed mainly during the annual festival known as "Gawai Dayak".

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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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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.

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1) Kenduren or selametan

This ceremony is conducted for generations as a memorial prayer led by traditional elders or religious leaders.

The existence of acculturation of Islamic and Javanese culture in the 16th century AD made this ceremony suffers a great change, the Hindu / Buddha prayer that was originally used then replaced with Islamic prayer; in addition offerings also became no longer used in this ceremony.

2) Traditional marriage

In Javanese traditional marriage is also known as a very unique and sacred marriage ceremony.

This marriage tradition is very known for its unique stages that must be passed by the bride and the groom.

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1) Kenduren or selametan

Kenduren is divided into several types according to their purposes

1. Kenduren wetonan (wedalan) is a kenduren ceremony that held on someone’s birthday (weton) and is performed with a meaning to offer long life prayer together.

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2. Kenduren sabanan (munggahan) is a ceremony performed to honor the ancestors of the Javanese before entering the month of fasting. This kenduren ceremony is generally done at the end of Sya month and before the nyekar ritual or sowing of flowers in their ancestral graves.

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3. Kenduren likuran is a kenduren ceremony held on the 21st of the fasting month and is done to commemorate the descent of the Qur’an or Nujulul Quran.

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4. Kenduren ba’dan is a kenduren that is held at 1 Syawal or during Idul Fitri day which aim to deliver the ancestral spirits to their resting place.

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2) Traditional Javanese marriage

Many stages that must be passed in this Javanese traditional ceremony, ranging from siraman ceremony, ngerik ceremony, midodareni, srah-srahan or peningsetan, nyantri, ritual or temu penganten ceremony, ballet order, wiji dadi ritual, kacar kucur ritual or tampa kaya ritual, dhahar klimah ritual or dhahar kembul, sungkeman ceremony and so forth.

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When it comes to traditional wedding processions, brides and grooms might be familiar with each and every step of the ritual. Even so, don't go through these steps with no understanding about its meaning. On this article, we have oulined every procession for a Javanese traditional wedding which is grouped into two big processes. Whether it be the hajatan procession or the main affair, each contains certain rituals that hold endearing meanings and prayers for the married couple.

As the preparation phase for the upcoming wedding, this procession is held to ward off of any mishaps and hope for the wedding to go smoothly from beginning to the very end.

Photography: All Seasons Photo

1. Placing the tratag and tarub

Placing the tratag (decorations for the pavillion) and tarub (a garnish from janur or newly grown coconut leaf) on the entrance is a sign that this family is holding hajatan for their in-laws. The arching yellow janur signifies hope for blessings and prosperity for the bride and groom.

Photography: PPF Photography & Videography

2. Kembar mayang

This time, the ornament made from arrangements of roots, stems, leaves, flowers and fruits is believed to bring insight and motivation for both the bride and groom in their marriage life. Usually, the array of leaves are entwined to a stem of banana tree to resemble the shape of mountains, keris, whips, umbrellas, grasshoppers and birds.

Photography: Pyara

3. Placing the tuwuhan

Tuwuhan or plants are placed on the spot. You can also add some fruits like a bunch of banana on each side as a hope that the bride and groom will be blessed with children.

Photography: Davy Linggar Photography

4. Siraman

The word siraman literally means showering with water. On this procession, there will be seven people showering the bride and groom with water. Later on, the father of the bride will finish off the ritual which signifies cleaning of self before continuing to the next processions. Aside from concluding this procession, the father of the bride will also carry the bride to the bridal room.

Photography: Terralogical

5. Adol dawet

After siraman, both sets of parents will held be selling dawet(a sweet dessert)to the guests that have been attending the previous ceremonies. Even though it's called sellling, the trade itself doesn't use money as an exchange, instead it uses kreweng, a piece of coin made of clay as a symbol of life from the earth. On this procession, the mother of the bride will be selling the dawet, while the father holds an umbrella for her. The meaning behind this is to give an example for their children that in the future, they need to help each other in marriage.

Photography: Kamala Studio

6. Cutting the tumpeng

Tumpeng is a traditional food that consists of cone-shaped rice with a variety of side dishes that are arranged around it on a large round tray made of bamboo. In the Javanese ritual, tumpeng is identified as a symbol of prosperity due to its mountain-like shape. The procession of tumpeng cutting will be done by the father and mother by taking the top of the rice and side dishes.

Photography: All Seasons Photo

Then, the father and mother of the bride or groom will be feeding their child as a sign of last responsibility before sending off their kids for marriage.

Photography: Davy Linggar Photography

8. Planting the hair strand and releasing the rooster

Planting the hair strand of the bride or groom means that all bad things are kept away from the household of both children. Afterwards, it will be continued with the release of the black rooster that marks that both parents wholeheartedly let his daughter to live independently.

Photography: Iluminen

6. Midodareni

The meaning of the word midodareni is angel, so the intention of this procession is for the bride to look as stunning as an angel from heaven on the wedding day. The night before the wedding, the bride is forbidden to meet her future husband, and can only be accompanied by her family members.

iii. Sinduran
On the wedding day is the main affair, the peak of all the processions that has been done. After the wedding ceremony, there are a few processions, each with its own meaning, to wish for happiness for the bride and groom in their marriage.

Photography: PPF Photography & Videography

1. Wedding ceremony

On the ceremony, the bride and groom will state their vows in front of the clergy, parents, guardians, and guests to inaugurate their marriage religiously. On this occasion, the bride and groom will be wearing white Javanese traditional attires to signify purity.

The next procession is the panggih ceremony which means 'meet' in Javanese. The ceremony itself consists of 8 rituals that will prepare them for marriage.

Photography: Le Motion

i. Balangan gantal

Gantal or sirih which is tied by a white string will be thrown by the couple at each other. While the husband throws the gantal to his wife's chest as a sign that he has stolen her heart, the wife will point the gantal to her husband's knee as a sign of devotion.

ii. Ngidak tagan / Nincak endog

The rite of stepping on a raw egg by the groom is held with the hope that he will be blessed with children because they have become one family. Then, the bride will wash his feet as a sign of love.

Photography: PPF Photography & Videography

Red and white sindur fabric is hoped to bring courage to the bride and groom to start their marriage with passion. On this rite, they will be clad with sindur fabric while being guide to the altar.

iv. Bobot timbang

After both the bride and groom sat on stage, they will sit on their father's lap and be weighed. The mother of the bride then will ask who weighs more, to which the father will answer that the two weighs the same. With this conversation, they hope the couple will know that they are loved the same.

Photography: Trevo Pictures

v. Drinking rujak degan

The literal meaning of rujak is a drink made of shredded young coconut. The tradition of drinking coconut water is done in turn with one glass for the whole family. Starting from the father, to the mother and given to the couple. This coconut water is treated as holy water that can cleanse the spirit of the whole family.

Photography: Antijitters Photo

vi. Kacar kucur

This rite is done by the groom who will sprinkle coins, along with basic household needs such as rice or seeds to his wife as a symbol that he will be responsible and provide for his family.

Photography: Trevo Pictures

vii. Dulangan

This rite is a sign that the couple will help and love each other until grey and old by feeding each other three times.

Photography: PPF Photography & Videography

viii. Sungkeman

The whole procession of the Javanese traditional wedding is concluded with sungkeman procession, which is done by kneeling in front of both sets of parents as a sign of gratitude that they have raised them up until they can lead a new life with each other.

We also gained additional advice from the expert, Mita Hardo of Mamie Hardo who devoted in enhancing the beauty of Javanese brides-to-be for ten years. She gives us this recommendation for immediate families as well as future brides and grooms, "For successful rites, the most important tip would be praying to God so that all the preparation from the main event to the marriage life can run smoothly. However, there's also a contribution from the experts who can help to make the entire event run even more flawlessly. Be wise in determining the person who will handle your traditional wedding and also, the wedding organizer who will be in charge with these sacred rituals. Make sure they are the people who you can rely on the most. For me personally, future brides and grooms as well as their families are the stars of the celebration. They don't have to think about anything else, but the meaning behind each the ritual itself."

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Other Stories You Might Like:

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A Guide to Traditional Javanese Wedding Processions and the Meanings Behind Every Ritual - Bridestory Blog

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Aside from being a symbol, there are deeper meanings behind the sacred processions of a Javanese wedding. From the Hajatan procession to the main affair, Panggih ceremony, keep reading the article to better understand the philosopical meaning behind the processions!

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2) The hearth or "tetel"

TETEL means hearth or the fire place. It is placed in the kitchen and in the common room(sikang) of the long house.

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The origin of the Lun Bawang tribe is believed to be from central Borneo island. The Lun Bawang are mostly found in Limbang Division of Sarawak, Malaysia, especially in and around Lawas Town.

1) Marriage

Marriage was an important institution which was upheld no matter what. Hence the introduction of the dowries still prevail today as a respect for the parents of the bride- for looking after their daughter before the marriage.

After giving so much for the dowry, the husband will think many times before ever divorcing his wife- doing so will cause him to loose half of what he had given.

Before marriage, the engagement process had to be followed. The suitor will ask for permission from his parents whether he can marry the girl or not. In most occasion, the parents decide and the young man will follow.

If during the negotiation they heard a banana tree collapse or dropped, the engagement is not permitted. Sometimes after the negotiation, the young man will fire his gun into the sky. If it produces sound, that means, the marriage will go ahead.

Marriage among the Lun bawangs today are less under the influence of the parents, unlike in ancient times. Probably this is due to the modern lifestyle penetrating the Lun Bawang society.

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1) Marriage custom

To make sure their children marries someone with good manner.

to avoid divorces rate after marriage.

to prepare for upcoming wedding

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A Lun Bawang wedding in Lawas 3/4

Previous post: Long Semadoh Part 2 of 4

During the week spent in Sarawak, I had the privilege of attending a marriage between two Lun Bawang people in Trusan, Lawas. Debbie and Sylvestser are related to Francis, my host for the trip and Stanley who had become our impromptu tour guide. The wedding ceremony was held at the Gereja Bem (SIB) Lintang Baru in Trusan, Sarawak. I thought it would be a wedding like any other. Little did I know the wedding would be conducted in two parts. The latter part was when it got really interesting.

In the first ceremony conducted at the church, I pretty much knew what to expect. However, after the church ceremony, everyone walked over to the house of the groom's father. This was the first time I had ever witnessed a Lun Bawang wedding. The traditional wedding ceremony was held at the groom's family home a short distance away.

Everyone had lunch together. Food was in abundance which is customary for weddings in Asia. After all, when some Chinese and some other races meet, we will ask if you have eaten yet rather than how you are. The focus was on two traditional dishes. The first was a pork dish shaped like a crocodile but it is not a dish served on plates. Crocodiles are synonymous with Sarawak and the dish was assembled on a large table measuring close to 4 meters long. Parts of the pig were placed expertly around mounds of Bario rice I presume and it did look like a big crocodile except for the head which was retained with ears and stout intact!

The second dish was a dish of rice and meat served on a large round platter. The art of preparing and displaying these dishes is handed down through the generations, and I wonder if the next generation would know how to prepare it. This dish, if not shaped like any animal that I know of.

While in Long Semadoh, I had witnessed how every meeting was followed by a firm handshake. People always take the time to greet each other properly and to exchange a few words. I guess it's only natural that this would extend to the wedding ceremony.

After lunch, Debbie and her family along with her relatives and friends stood in a line stretching from the car park area into the area where the celebrations would take place. Sylvester then walked into the compound with his entourage bearing gifts. Along the way, everyone from Debbie's family and friends shook hands with Sylvester's family. What tickled me was the sight of one of the guests with a gas cylinder (for cooking) strapped to his back. I was told that in the old days, they would come bearing firewood for cooking and warmth, and I guess this is progress.

Part of the wedding festivities included a traditional ritual of shooting a paper plane off a tree. In times past, it may have been a wooden airplane. Men being men, everyone lined up for a go with the shotgun. I was told that if the plane is not shot down by the groom's family, the marriage will not proceed. Anyway, the paper aeroplane which measured about 60cm was tied by a string to the branch of a tree some distance away. The men then took turns to shoot at the plane with a shotgun. Francis, my friend and host for this trip, had an evil glint in his eye as he took the shotgun and fired away at the plane. Rather unfairly, he had two opportunities to shoot at the airplane and the recoil was powerful enough to almost knock him to the ground. After numerous attempts by a variety of gentleman, the plane was still attached to the string and swaying in the wind; almost like it was mocking the men. Simple physics could be the answer here as the plane was attached to a string and the bullet just passed through the thin paper. Eventually, after having expended some serious metal on the hapless airplane, the wedding was allowed to proceed.

After the men had their fun with the shotgun, it was time for Debbie to make her way into the compound with her entourage in tow. Sylvester, his family and friends lined up by the side of the road to greet and shake the hand of each and every member of Debbie's entourage.

With both Debbie and Sylvester seated at the podium, a traditional dance was performed. No wedding in Sarawak or Sabah is complete with a traditional dance and I was mesmerised by the beautiful costumes and gracefulness of the dancers.

The traditional dance performance was followed by a gift giving ceremony. This was a mixture of gifts brought in by Sylvester's entourage and those prepared earlier for specific members of both families.

A ceremony was held for the gifts to be given to senior members of both sides of the family. Instead of being monotonous, the gift giving ceremony became more interesting as it progressed. The reason for this being each gift recipient had to do a little dance after. What was surprising was both men and women knew the basic gestures. Come to think of it, if I were ever asked to perform a little Chinese dance, I would not be able to but as the Lun Bawang have shown, they still have the moves and the awareness of their culture. One important aspect of the gift giving ceremony is the introduction of each recipient by name and position in the family. I think this is something we can learn from the indigenous people of Borneo. Getting to know one's new relatives from marriage is very important thus the introduction of all the senior members of the families by name and relationship.

In many ways, Sabah and Sarawak reminds me of a time when the races lived harmoniously with each other without being overly sensitive to things one shouldn't be sensitive to. There are bigger issues out there. However, judging from recent political rhetoric, our multicultural society is expendable. But it's during these events where we have a people of so many races getting together to celebrate a wedding that I'm reassured our multi-racial society is alive and well.

Throughout the trip, I was looking forward to the obligatory 'tuak' (rice wine) but as I found out later, most of the Lun Bawang are Christians and do not partake in 'tuak' anymore. Yes, I had an alcohol free week in Sarawak.

Next post Jonathan Labo, Headmaster - Part 4 of 4

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Previous post: Long Semadoh Part 2 of 4 During the week spent in Sarawak, I had the privilege of attending a marriage between two Lun Bawang people in Trusan, Lawas. Debbie and Sylvestser are related to Francis, my host for the trip and Stanley who had become our impromptu tour guide.

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2) The hearth or "tetel"

Around it, stories were told, plans discussed and the night is spend by chatting beside the warm glow of the fire.

Friends meet to hear more stories.It is here, the oral tradition was continued.This fireplace is where information is obtained or given.

The tetel symbolized community life.

The hearth, or fire place was often the place where children get their lessons from the older folks.

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LAWAS: The Lun Bawangs need to highlight their customs and culture, including their folk games and traditional music, to a level that they would collectively serve as the identify of this community.

Works Minister Baru Bian says the Lun Bawangs have a rich cultural heritage that has been marked as their distinctive identity for generations.

"Thus they (Lun Bawangs) need to stand united in preserving their heritage and identity, which will also serve as the catalyst in unifying them for generations to come; failure to do this would risk in their 'ayu' (culture) becoming extinct, especially in this global era," he spoke at the opening of the 32nd 'Irau Aco Lun Bawang' at Lawas Town Square yesterday where Lawas MP Datuk Henry Sum Agong, Limbang Resident Ahmad Denney Ahmad Fauzi, Sarawak Lun Bawang (PLB) president Robin Lusong and Irau Aco Lun Bawang 2019 organising chairman Peter Lasong were also present.

Baru, who is Selangau MPs and Ba Kelalan assemblyman, also reiterated the need for the younger generation to work closely with their elders, so that 'the young ones could effectively take over the task of preserving their culture from the older generation'.

Meanwhile, the Irau Aco Lun Bawang 2019 was made merrier with the participation of other communities - namely the Ibans, the Chinese, the Kedayans and the Tagal and Iban - in the parade.

Other activities included an array of folk games, a soccer challenge, as well as a series of cultural performances such those showcased by a bamboo band.

The highlight of the event was the 'Rurun Ulung' and 'Padan Liu Burung' - the respective women and men's pageants.

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Take culture seriously, Lun Bawangs reminded | Borneo Post Online

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LAWAS: The Lun Bawangs need to highlight their customs and culture, including their folk games and traditional music, to a level that they would collectively serve as the identify of this community.

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CULTURAL PERSPECTIVES IN MALAYSIA EIC452 SLIDE

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5 ETHNICS AND THEIR CUSTOMS AND TRADITIONS

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Indian Culture and traditions are something which has now become renowned all across the world. We all refer to India and its culture as something very diverse and unique. But seldom do we give a thought to why things are done in certain specific ways. Indian Culture is full of several unique customs and traditions, which outsiders might find really intriguing. Most of these originate from the Ancient Indian scriptures and texts, which have dictated the way of life in India for thousands of years.

1. The Namaste

The namaste is one of the most popular Indian customs and isn't really just restricted to the Indian territory anymore. You have Barack Obama, who has been seen doing it on various occasions, or you had Ban Ki-moon, the UN Secretary-General, greeting everyone with a namaste at the Times' Square in New York on the first International Yoga Day. But, what's the significance? The Namaste, or 'namaskar', or 'namaskaara' is one of the five forms of traditional greetings mentioned in the ancient Hindu scriptures, the Vedas. It literally translates to "I bow to you", and greeting one another with it is a way of saying "May our minds meet", indicated by the folded palms placed before the chest. The word 'namaha' can also be translated as 'na ma' (not mine), to signify the reductions of one's ego in the presence of the other.

2. The Science Behind Temples

Most temples are located along magnetic wave lines of the earth, which help in maximizing the available positive energy. The copper plate (called Garbhagriha or Moolasthan) buried under the main idol absorbs and resonates this energy to its surroundings. Going to the temple often, helps in having a positive mind and garnering positive energies, which in turn lead to healthier functioning.

It is also a practice to take off footwear before entering places of worship because they would bring in dirt to an otherwise cleansed and sanctified environment.

3. Religious Symbols

The Indian traditions and scriptures contain various signs and symbols which have various meanings. For example, the usage of the Swastika, in the Indian context, does not point towards Adolf Hitler or Nazism. It actually is the symbol of Lord Ganesha, the remover of obstacles. The arms of the Swastika have various meanings. They signify the four Vedas, the four constellations, or the four basic aims of human pursuit.

3. Atithi Devo Bhavah

In India, the saying "Atithi Devo Bhavah" is also integral. It means "the guest is equivalent to god". It is a Sanskrit verse taken from the Hindu scriptures which later became a part of the "Code of conduct" for Hindu society, since the guest has always been of supreme importance in the culture.

4. Always a Festive Season

India also sees a large number of festivals, mainly because of the prevalence of diverse religions and groups. The Muslims celebrate Eid, the Christians have Christmas, good Friday and so on, the Sikhs have Baisakhi (harvesting of crop), and the birthdays of their Gurus, and the Hindus have Diwali, Holi, Makar Sakranti, the Jains have Mahavir Jayanti, the Buddhists celebrate the Buddha's birthday on Buddha Poornima, and quite honestly, the number is endless. All of these translate to holidays in our book, of course.

5. Joint Families

Also, in India, there exists the concept of a joint family, wherein the entire family (parents, wife, children and in some cases relatives) all live together. This is mostly because of the cohesive nature of the Indian society, and also reportedly helps in handling pressure and stress.

6. Indian Ethnic Wear

Indian women are often seen sporting 'saris'. The sari is a single cloth and needs no stitching, it is easy to make and comfortable to wear, and also adheres to religious etiquette. It initially started out as a Hindu tradition, but has very elegantly spread across all religions. The same applies to the more functional 'Kurta-Pyjama', and the ceremonial wear of 'Sherwani' for Indian men of all religions.

There exist thousands of traditions in India, and quite a few of them would leave outsiders rather curious. But the crux of Indian society and tradition has always been to be well mannered, polite, respect others, and progress together.

Source: Holidify

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Indian Culture and traditions are something which has now become renowned all across the world. We all refer to India and its culture as something very diverse and unique. But seldom do we give a thought to why things are done in certain specific ways.

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PENGENALAN / SEJARAH
Suku kaum Dusun merupakan masyarakat majoriti di sabah yang menggunakan pelbagai bahasa, dialek, kebudayaan dan adat resam. Mereka tinggal di pantai barat seperti penampang, papar, tuaran, kiulu, tamparuli, tenghilan, kota belud dan juga di lembah bukit di ranau, tambunan dan keningau. Aktiviti harian suku kaum ini adalah sebagai petani tradisional yang menanam padi sawah dan padi bukit. Sesetengah dari mereka memburu serta menangkap ikan sungai.

KEPERCAYAAN NUNUK RAGANG
Sejarah lisan yang popular menunjukkan bahawa suku kaum dusun berasal dari nunuk ragang. Tempat ini terletak di sebuah kawasan di sekitar muara pertemuan dua batang sungai iaitu sungai kogibangan dari arah kiri dan sungai kawananan dari arah kanan yang telah bercantum menjadi sungai yang lebih besar, yang dinamakan sungai liwogu/tenang. Tanggapan bahawa nunuk itu merah atau nunuk ragang adalah kiasan bagi menggambarkan betapa ramainya manusia (lembaga merah) mendiami kawasan yang dikenali sebagai pomogunan nunuk ragang. Terdapat sepohon pokok kayu Ara yang sangat besar dan sebahagian daripada akar serta dahan-dahannya condong dan terjuntai ke arah sungai liwogu. Keadaan ini membolehkan penduduk kampung tidak kira tua, muda, lelaki atau perempuan mandi, memanjat dan berteduh.

SOGIT / DENDA
Sogit seumpama undang undang didalam kaum kadazan dusun di penampang. Ia bertindak sebagai saman yang meminta pampasan daripada pihak yang bersalah. Pampasan biasanya dalam bentuk haiwan ternakan seperti khinzir, kerbau, sapi, kambing atau ayam. Sebagai contoh dalam situasi sogit akan dikenakan kepada lelaki yang mengganggu anak gadis yang masih suci atau yang telah berkahwin. Ia hanya akan dikenakan atas kesalahan yang kecil sahaja. Jika seorang perempuan mengandung sebelum berkahwin, lelaki yang bertanggungjawab perlu membawa ketua kampung dan keluarganya untuk membincangkan persetujuan sekiranya pihak lelaki mahu berkahwin dengan perempuan tersebut atau tidak. jika tidak, pihak lelaki perlu membayar pampasan mengikut kehendak keluarga pihak perempuan yang terlibat. Namun, jika pihak perempuan mahu lelaki tersebut berkahwin dengan perempuan tersebut, maka pihak lelaki perlu menuruti kehendak pihak wanita tersebut. Sogit yang perlu dibayar mestilah melebihi RM1000 keatas dan barangan tradisional perlu dimasukkan ke dalam senarai pampasan. Kelengkapan perkahwinan juga perlu disediakan walaupun kedua dua pihak tidak akan berkahwin. Antara kesalahan-kesalahan yang boleh dikenakan sogit ialah:

I. Mencuri hasil tanaman/ternakan
II. Merosakkan tanaman
III. Membunuh haiwan ternakan
IV. Merogol dengan paksa atau suka sama suka
V. Melarikan anak gadis

SOGIT PENCERAIAN (HUKUMAN / DENDA)
Sekiranya pihak lelaki (Si Suami) ingin bercerai dengan isterinya, beliau perlu menanggung segala perbelanjaan bekas isteri dan anak-anaknya. Dengan ini, pihak lelaki perlu menanggung dan menyediakan segala keperluan untuk isteri yang diceraikannya, jumlah tanggungan ini termasuklah keperluan anak-anak mereka

HUKUM NENEK DAN DATUK (HUKUMAN / DENDA)
Hukum nenek dan datuk pula dikenakan apabila cucu kepada seorang datuk atau nenek dimalukan. Oleh kerana cucunya dimalukan, nenek dan datuk perlu diberikan pampasan. Keluarga pihak perempuan diutamakan berbanding pihak lelaki

HUKUM LAMPAU (HUKUMAN / DENDA)
Hukum lampau bersifat 'tegas' kerana sekiranya sepasang kekasih atau bukan kekasih melakukan hubungan luar nikah, maka hukuman mati dikenakan. Hukuman ini dikenakan tidak mengira siapa yang bersalah, jika pasangan ini melakukan seks, maka pasangan ini akan dimasukkan ke dalam raga kemudiannya dihumban ke dalam sungai. Walubagaimanapun, hukum ini telah dihapuskan dan tidak digunakan lagi dalam hukuman sekarang.

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ADAT RESAM DAN BUDAYA SUKU KAUM DUSUN ADAT ISTIADAT SOGIT (DENDA/HUKUMAN)

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PENGENALAN / SEJARAH Suku kaum Dusun merupakan masyarakat majoriti di sabah yang menggunakan pelbagai bahasa, dialek, kebudayaan dan adat resam. Mereka tinggal di pantai barat seperti penampang, papar, tuaran, kiulu, tamparuli, tenghilan, kota belud dan juga di lembah bukit di ranau, tambunan dan keningau.

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Baby dumping cases in Malaysia are on the rise again...my friend just commented that the society contributes to the problem- for being judgemental. She has a point. Instead of helping the young, lost and scared mothers, the society at large scorns, chastises and labels them 'sinful'.

Anyway, the friend said, among the indigenous society in Sabah, for example Dusun, you hardly ever hear of this phenomenon. An animated discussion of this leads us to the conclusion that sogit must be playing a role in preventing baby dumpings.

In the Dusun society, having babies out of wedlocks is wrong, and in the olden days could get a severe punishment of the mother being sent to the jungle to give birth alone. But if the mother returned to the village safely, she would only be asked to pay a sogit (normally in the form of an animal to be slaughtered, cooked and eaten by the villagers) to the villagers to appease the spirit s, and to 'cool' the surrounding, and she would be accepted as one of them again.

The sogit practice continues on even now. The mothers are not severely punished anymore though. The mother is the guilty party until the sogit has been paid. While she is 'guilty', the villagers won't have any qualms of gossiping about her bad conducts. Once she has paid the sogit, the talks would gradually subside. There seems to be an unspoken consensus among the villagers to 'forgive and forget' the past 'sin'. (And that could be because most people believe that if you talk about something that has been settled, the 'heat' will go to you and you'll be the one getting the bad consequences.) But whatever the real reason is, sogit works to prevent further crime like baby dumping to be committed. In a way, it is forgiveness...

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Baby dumping cases in Malaysia are on the rise again...my friend just commented that the society contributes to the problem- for being judgemental. She has a point. Instead of helping the young, lost and scared mothers, the society at large scorns, chastises and labels them 'sinful'.

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Kaamatan: The most important event on Sabah's calendar

Held at the Hongkod Koisaan Kadazandusun Cultural Centre in Penampang near Kota Kinabalu, Pesta Kaamatan is a magnet for locals and tourists alike. Traditional sports and games keep visitors busy before they later sample ethnic delicacies, drink rice wine, sing traditional songs and dance. Sabahans from around the state and all over Malaysia return to join in the fun on the most important day on the state's calendar.

A benevolent god sacrifices his daughter to stop a famine

According to Kadazan-Dusun lore, a famine once plagued the tribes centuries ago. Rice just wouldn't grow, and the villagers were on the verge of starvation. God Kinoingan took mercy and saved the Kadazan-Dusuns by sacrificing his daughter Huminodun. He sowed her body and spirit into the soil, which then helped rice and other plants grow. It's believed each grain of rice contains Huminodun's spirit, which is called Bambaazon. A series of rituals and ceremonies take place after harvest to thank the spirits and make sure the Bambaazon stays in the rice for next year. If not, the rice won't grow.

An important transition

Pesta Kaamatan has its roots in early rice cultivation. Animist Kadazan-Dusun and Murut indigenous tribes believed everything had a spirit. So they gave offerings and showed gratitude after a successful harvest. If they didn't, disgruntled spirits might leave and the villagers would starve. But before the tribes relied on rice, they were hunter-gatherers and used the jungle to find meat and forage. So the all-important transition in early human civilisation from nomadic hunters to settling down and farming probably influenced the early beginnings of Kaamatan.

Ancient origins and the European Renaissance

According to New Scientist, archaeological evidence from Sarawak suggests rice cultivation in Borneo began around 4,000 years ago. But this wasn't continuous to the present day. For some reason, people stopped farming until sometime around the 15th century, which saw an explosion in rice production. This means the Harvest Festival in Sabah, albeit in a more primitive form, probably dates back to this era. Or at about the same time as Europe's Renaissance.

From animist roots to a state-wide celebration

Centuries ago, celebrations took place at the village level as the men were notorious headhunters. Back then, farmers harvested once a year and stockpiled the surplus for the rest of the year. Bobohizans, or ritual priestesses performing a role similar to a shaman, determined the exact day of Kaamatan. And when the date was set, everyone in the village helped: men hunted in the jungle for meat while women prepared the rice and rice wine. Bobohizans conducted strict rituals and ceremonies to thank Bambaazon, the rice spirit. When the festivities began, villagers played sports, feasted, renewed friendships and settled disputes. Flash forward to today and the Harvest Festival in Sabah is a nationwide celebration. While the festivities, games and rice wine remain, the animist rituals are ceremonial as the vast majority of Sabah's indigenous people have adopted mainstream religion.

Drink your weight in rice wine

Rice wine is a critical part of the Harvest Festival in Sabah. Clay jars hold the home-brewed wine, referred to as either lihing or tapai. Some villages hold competitions to see who has the best rice wine. With rice playing such an integral part of community life, it makes sense to ferment and brew alcoholic drinks. And alcohol has facilitated parties and celebrations for millennia. The Harvest festival in Sabah is no different. But it's not just about indulgence. A small amount gets poured and left outside as an offering to Bambaazon.

The Beauty Pageant

Unduk Ngadau, or the Beauty Pageant, marks the end of the annual Harvest Festival in Sabah on 31st May. Kaamatan's Beauty Pageant honours Huminodun's sacrifice, which prevented the potentially devastating famine all those generations ago. Not everyone can participate: contestants need to speak their local dialect. Aspiring young women first need to compete at a district level before entering as one of the 46 contestants in the final. Participating holds prestige as the winner represents the beauty of Huminodun, the daughter of Dusun pagan god Kinoingan.

An expiry date on an ancient tradition?

The future of the Harvest Festival in Sabah looks uncertain. Today's generation prefers technology and shopping malls over preserving their ancestors' beliefs and traditions. And after exchanging their animistic ways for Christianity and Islam, only a few of the original pagans remain. As an outsider, witnessing and participating in the festivities is both an honour and a privilege. Few places offer the chance to see ancient animist rituals providing a window into a bygone era.

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Sabah's Harvest Festival: Discover Ancient Traditions and Drink Your Weight in Rice Wine

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Kaamatan: The most important event on Sabah's calendar Held at the Hongkod Koisaan Kadazandusun Cultural Centre in Penampang near Kota Kinabalu, Pesta Kaamatan is a magnet for locals and tourists alike. Traditional sports and games keep visitors busy before they later sample ethnic delicacies, drink rice wine, sing traditional songs and dance.

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Headhunting in Borneo

The headhunters in Borneo were active until approximately one century ago. Various tribes, including Sarawak's Iban and Sabah's Murut and Kadazan-Dusun brought fear to the early British colonialists. Victorian Britain nicknamed the land 'Barbaric Borneo' which was fitting for the nature of the indigenous tribes. Some collected an enemy warrior's head to take home as a trophy or as proof of their victory. Others had to murder and bring the skull back to the village for permission to marry. Regardless of the motive, the practice of headhunting in Borneo has both intrigued and instilled fear in outsiders for generations. Visitors can enter the former longhouses and see skulls still dangling from the roofs. Even today, the occasional rural community still looks after a head captured by their ancestors.

Sarawak's Iban form approximately 30% of the state's population. In the 21st-century, many adopted Christianity, but their past has a darker story. In Iban culture, headhunting during defence and expansion of their territory was widespread. Collecting a head and bringing it back to the village was a sign of masculinity and a highly sought-after trait when it came to marriage and prestige in the community. The Iban believed cutting off the head gave them possession of the spirit which in turn made the collector more powerful. A ban implemented by British Sir James Brooke in the 1800s stifled the practice. But the ancient tradition was revived during the Japanese occupation in World War II and a failed Indonesian attempt to invade Sarawak in the 1960s. Today, a small number of elderly Iban men have squiggly lines on the back of their hands. This shows they have killed and severed someone's head before.

The Murut tribes were feared throughout Borneo for their headhunting practices. While the Iban severed heads for 'trophies', Murut society and culture were much more brutal and ruthless. Within the community, a young man who had failed to collect at least two heads received little respect. Before marriage, men had to sever and obtain at least one head. Those who didn't were ostracised. Incidentally, groups of young Murut men went on regular headhunting raids to murder and sever the head of anyone they encountered. Nobody was spared - men, women and children were all killed. It didn't matter. All that mattered was collecting a head for their rite of passage into manhood.

Kadazan-Dusun

The Kadazan-Dusun headhunters in Borneo followed a more spiritual approach. Heads were collected from invading enemies and offered as proof of victory. Kadazan-Dusun victims were almost always warriors. But the practice had a more gruesome twist. The members of this tribe were spiritual and believed the body possesses several spirits which depart to Mount Kinabalu immediately after death. A young Kadazan-Dusun warrior needed to remove the head while the victim was alive to preserve its spirit. A head from a corpse whose soul had already departed was worthless in their view. The community held a special ceremony to appease the head's spirit. They believed if they took care of the spirit, it would safeguard their village against disaster. Some Kadazan-Dusun still protect the heads collected by their ancestors.

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Headhunting in Borneo The headhunters in Borneo were active until approximately one century ago. Various tribes, including Sarawak's Iban and Sabah's Murut and Kadazan-Dusun brought fear to the early British colonialists. Victorian Britain nicknamed the land 'Barbaric Borneo' which was fitting for the nature of the indigenous tribes.

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LUN BAWANG TRIBE

How the Lun Bawang tribe look like in the old days
THE LUN BAWANG TRIBE WAS FORMALLY CALLED THE "MURUTS" BY THE BRITISH ADMINISTRATION BEFORE AND DURING THE COLONIAL DAYS.THE RAJAH BROOKE ADMINISTRATION REGARDED THE LUN BAWANGS AS ONE OF THE FIERCEST AND THE WORST OF ALL THE TRIBES THEY ATTEMPTED TO PACIFY.

In 1900, Vyner Brooke brought a force of about a thousand men to go into the mountainous Lun bawang country hoping to catch the rebellious chiefs. They fought in the jungle but could not pin the natives chiefs because of the terrain and thick jungle.Although they failed to catch the chiefs, they burned about 20 long houses before they left the highlands. The Brooke administration would not permit other people to go up among the tribe for fear of being killed because these natives were fierce headhunters.When they left their old life ways and belief and embraced Jesus Christ, the Lun Bawang became the cleanest and the best tribe of Sarawak.Today, many Lun Bawang are highly educated.

Every 1-3 of June every year, the Lun Bawang Association of Sarawak organizes "THE LUN BAWANG FESTIVAL- OR ACO IRAU LUN BAWANG".

The Lun Bawang has a rich cultural history. At the same time, they were on the verge of extinction if not for the arrival of Christian missionaries as early as 1928. Before this, they had been in contact with ancient traders from China especially for the huge jars or porcelain needed in their burial rites. We can still find these artifacts in the ancient grave yards. They also came into contact with the Brunei Malays
and did barter trading as well. The Lun Bawang was regarded as notorious and rebellious even before the turn of the previous century. In 1900, Vyner Brooke led an expeditionary force to bring those rebels to heel but he could not capture them. In the end they were left on their on, and when smallpox epidemic and other diseases spread through the Lun Bawang country, almost two thirds were wipe out. Out of an estimated 17,000 people in 1889, only about 3000 were counted in 1930's. Vyner Brooke initially refuse to allow missionaries to visit them for fear that they will be killed by them but when they were eventually allowed into the inland territory, they were welcomed by the worst tribe at that time.

The Lun Bawang are mostly found in Limbang Division of Sarawak, Malaysia, especially in and around Lawas Town. Some notable and historical vilages are Long Semadoh, Ba Kelalan and Long Luping up in the highlands. These are beautiful villages, and widely claimed by visitors as the most beautiful places on earth. Peaceful, cool and natural with extremely friendly people.

There are about over 25,000 in Malaysia with some in Kalimantan Indonesia.

Some are highly educated and holding high posts in the various government department and private sectors.There are more than 20 lawyers, some doctors, engineers, teachers etc.. and for a small tribe, the ratio is very high when compare with the others.This year (2006) statistics recorded over 300 university graduates among the Lun Bawangs with hundred more diploma holders.

Most if not all, are Borneo Evangelicals.

The great transformation

The Brooke administration had recorded in the museum journals that the Lun Bawang house had been found to be the cleanest in Sarawak, after being regarded as the dirtiest.It was an indication of the great spiritual transformation taking place among the remaining Lun Bawang who survived the various epidemics that swept their region between 1900 to 1910. When Hudson Southwell and his friends built themselves a small hut in Sepangah, Limbang in 1928, a group of spiritualy hungry Lun Bawang visited them and became the first Lun Bawang from Trusan/Lawas to become Christians. These individuals went back and a great transformation swept the Lun Bawangf villages- they threw away their old ways, their rice wine and everything and any rituals connected with animism and ancient cultures.
No other tribes in Borneo had done such before.

The Lun Bawang tribe is referred by some visitors as one of the most hospitable people they came into contact.In the 1960's and 1970's, when they were still living in long houses, any visitor will be invited for breakfast, lunch or dinner as many times as there are families in the long house.For instant, if there are 30 different families in the long house, the visitor or visitors would be invited to eat 30 times.The visitor will be given food to bring when he leaves.In the not so distant past, any one can go up a long house and stay there for the night and they will be taken care of by the long house inhabitants.

A BRIEF HISTORY OF THE LUN BAWANG

The origin of the Lun Bawang tribe is believed to be from central Borneo island.There appeared to be some similarity with the natives of Taiwan.The Lun Bawangs are tall and has a fair complexion. The presences of huge jars among the Lun Bawangs indicated that they did come into contact with the Chinese traders a long time ago.Barter trading existed between the Chinese and the Lun Bawang at a very early date, and the Brunei Malays also had some dealing with the Lun Bawangs although they did not trust each other very much. During these early times, the Lun Bawangs were a dangerous tribe, always on the war path, looking for heads of their enemies- who are themselves lun Bawangs from the other rival longhouses.Taking of heads was an indication of someone's bravery, and maidens love such heroes.

The Brooke administration called the Lun Bawang, the muruts, perhaps because they were referred by a white traveller to the Adang river basin as the people of the murud. Mount Murud was visible from the Adang Basin, which was an important Lun Bawang settlement before 1900.

The Lun Bawang had enemies from left and right and was always clashing with the other natives.There were clashes with the kayans, malays, Brooke soldiers and of course among themselves.

The Lun Bawang in the ancient days were pagan, believing in the spirits of the environment.There were taboos and practices that restrict their movements of which I will discuss later.They believed that the souls of the dead will go to mount Murud.Every time they passed by the great mountain, they have to be silent.When they farm, they will call the spirits from the mountain to bless their crops.
The social and political structures were almost similar with the other natives, having social classes and communal organisational structure which was hereditary in nature.The village chief post was inherited and accorded with great respect by the village community.The longhouse community was closely knit due to the fact that everyone was related.Children or the younger generation were taught to respect their elders and follow whatever the parents say, even in the choice of marriage partner.There were unwritten code of conduct in the village, where every family adhere to.Breaking any of those codes will result in penalty such as compensation in the form of animals or items.The children were taught by their respective household certain skills, the boys were expect to do what the male community should do, such as hunting, collecting firewood etc. while the girls should be able to cook, look for ferns, be able to pound padi.Even nowadays girls are expected to be able to cook.
Before Christianity, the Lun Bawangs were great drinkers of the rice wine.It was said that, most of the rice they stored were made into rice wine.The big jars were often used for the BURAK, as the rice wine was called.During any occassion, they will drink from the jars using a bamboo as straw.The bamboo straw was carved to indicate the level that a person can drink.That is why, in the book "Drunk before dawn", it was mentioned that the Lun Bawang were drunk 180 days in the year!They smoked using long pipes too.Imagine every household having a big jar containing rice wine!In fact, during this period, their condition were sickly and vulnerable to all kinds of diseases.
The Lun Bawang were shifting cultivators in the old days, but their farming activities were often hindered and ristricted by their beliefs of the supernatural world around them which came by way of timid animals in the jungle they come into contact.The bird called MENGEI was once feared by the community.For instance, before they clear a jungle, they have to call that bird.If it appeared and fly from the right direction, it means they can proceed.If not, they either wait or cancel it and start the whole process elsewhere. If they were given the green light, but in the process of clearing, a snake was killed, they have to stop.Even if they managed to clear the jungle, and burned it, but after burning, found a carcass of a snake- the have to abandon the their project and start somewhere else.Their movement were at the mercy of the wild animals too.For example, if during their journey, that bird flew on their left, they have to camp until the sign is favourable.If a snake happened to cross their path, they have to go back home or camp and wait or call for the bird to give them the required signs. According to them, a journey took them weeks or months because of this belief.Building a longhouse is often met with all kinds of taboos too.

Whenever the Lun Bawang of the old days want to build a longhouse, a clearing must be made first. The bird has to be called first.Then when the clearing had been done, a group of people, especially the women and children were asked to bang all kinds of sound producing objects- to drown the cries or call of certain animals like barking deer or chase away animals so that these animals does not bring bad omen to the people. Suppose they heard a sound from a barking deer during the process of building, they have to stop work and find a new site elsewhere!

Around Long Semadoh village, you can find some mounds in the shape of a crocodile somewhere deep in the jungle. The mound which is shaped like a crocodile portrayed the characteristics of the crocodile itself- its bravery, strength and toughness. Likewise, after a warrior had successfully taken an enemy's head, a mound was made for him to celebrate his prowes and achievements. Usually the beautiful damsels and rice wine will make the celebration complete. Rice known as "bara perurut" was sometimes used instead of soil. It was shaped like the shape of a crocodile- this was usually the work of the upper class Lun Bawang in the old days. The presence of these crocodile mounds nowadays indicated that there was a long house nearby.This form of celebration was stopped when the tribe embraced Christianity.

The Lun bawangs of old had great respect for the tradition of their ancestors.Marriage was an important institution which was upheld no matter what. Hence the introduction of the dowries still prevail today as a respect for the parents of the bride- for looking after their daughter before the marriage. After giving so much for the dowry, the husband will think many times before ever devorcing his wife- doing so will cause him to loose half of what he had given.Even to this day, you seldom hear Lun Bawang devorcing thier wives! Before marriage, the engagement process had to be followed. The suitor will ask for permission from his parents whether he can marry the girl or not. In most occassion, the parents decide and the young man will follow.If during the negotiation they heard a bananna tree collapse or dropped, the engagement is not permitted. Sometimes after the negotiation, the young man will fire his gun into the sky. If it produces sound, thats mean, the marriage will go a head.During the negotiation, the girl's family will slaughter a pig for the visitors. If the visiting party was a few, may be a couple of chickens were slaughtered. In the old days, some engagement period last a few weeks, just to give times for the wedding ceremony to begin. If the two persons were from different long houses, a big celebration was in the offing, as two longhouses would be involved. Pigs were slaughtered, jars of BURAK prepared, long slice of pork fats were made ready for eating competition. The dowries were often in the form of big jars, farming implements, musical instruments such as gongs or some animals such as pigs. The celebration would include dancing, singing poetic songs from their oral tradition and of course, drinking rice wine which would get some drunk.My book contains some examples of the oral tradition.

Because the LB community in the past put great emphasis on respect for tradition each family member would inculcate moral values into the heart of the young generation at an early age.The moment they can walk, they will be given simple task to perform, such as help to feed the chickens, carry pots, sweep the floor or arrange the food packs on the mat. They were asked not to act or speak disrespectfully to any family members in the long house.Any misdeed was usually punished by canning with the rottan from the father.The community was agriculture oriented so all kinds of work related to the farm must be learned by the younger siblings.Even making farming implements were of great importance. This in one way or another help keep up the great material traditions.
Lazyness is a bad reputation.No one wants a person who is lazy.The parents who decide on who their siblings marry will not permit their daughters or sons to marry a person who is found to be lazy and unable to do expected tasks.So it was natural for parents to scout for those who are reputed to be hard working and polite.These were important assets!
Hunting skills must be acquired too.Parents who had daughters prefer a young man who can hunt wild animals.Men prefer girls who can do household chores such as cooking.

While beauty is sought, hardworking and politeness or gentleness were valuable assets for any girls of marriageable age.

The Lun Bawang community was basically agricultural base and almost all activities evolve around the cultivation of padi.While most of the native communities in Sarawak were still practising shifting cultivation, the Lun Bawang had started wet paddy farms in the fertile basins in Ba Kelalan and Long Semadoh. Basic knowledge in farming are therefore important assets for any Lun Bawang in the old days.Hardworkingness is very important.

Marriage among the Lunbawangs today are less under the influence of the parents, unlike in ancient times.Probably this is due to the modern lifestyle penetrating the Lun Bawang society.Obviously, the modern day Lun Bawang are still holding to the church tradition that it had acquired since 1930s. The dowries are still there, some had increased out of proportion and some cancelled all together.But the joyous wedding celebrations are still there, with added colours of course and plenty of modern day dancing and singing.The kelupis is still there and so are the pinaram and nune.The exchange of wedding gifts are maintained because these are important proof that a wedding had occurred.

Interestingly, the Lun Bawang is a very conservative society in most areas.Quite independent and generally well mannered.You will never walk alone among the Lun Bawangs. I say independent because they do not depend on other people to give them food etc. They build huge church building out of their own pockets and you never hear any starving Lun Bawang around.They work hard in the farm.
This attitude to life had existed since time immemorial.

The Lun Bawang community, as I explained earlier has a unique culture- the culture of giving. That is why they are very hospitable to visitors. In the not so distant past,they give ration to travellers who put up for the night or two. They are known for giving gifts of all kinds to friends who visit them- an act of good will and gratitude and good heart.You see this culture during wedding ceremony where gifts were exchanged between the families. Those gifts are given by relatives as a show of love and support to their kin. Well their generosity is not only about the giving things but also in helping. They help in any function. In a wedding party, friends come to cook, to do all kinds of work to help the family concern.That is why such festivities are full of joy.

TETEL means hearth or the fire place. It is placed in the kitchen and in the common room(sikang) of the long house.Around it, stories were told, plans discussed and the night is spend by chatting beside the warm glow of the fire. Friends meet to hear more stories.It is here, the oral tradition was continued.This fireplace is where information is obtained or given.The tetel symbolized community life.It continues the tradition of keeping the community close.
The TETEL is an important aspect of community life.It keeps the community close together.Here the people communicate well.In the old days, when their surroundings were still covered by thick jungles, the tetel was useful by keeping the people warm.
In the kitchen, the tetel is extremely important. Many kitchen implements and utensils were found either on top of the tetel or beside it, around it or just above the tetel itself.smoked meat were kept above the hearth to prevent it from decay.Fresh meat were smoked there. Smoked meat is called NARAR.

RICE WINE(BURAK)

The Burak or rice wine was once a very important element in the ancient Lun Bawang community.Part of their harvest went into the giant jars as rice wine or burak and they took great pride in drinking it until they lie flat on the floor. It is no surprise that quarrels and disputes were often the order of the day leading to more miseries and illness.They became quarrelsome and rough in nature. Obviously, they could not look after their health as well as their own family members.Based on historial facts, the Lun Bawang community was on the decline in the early 1900s until divine intervention through some Australian missionaries put this tribe back on their feet. After 1930, the rice wine was gone and all the evil with it. Chased away by the power of God and the determination of the new believers, the Lun Bawang community saw a great transformation. It was also a revival of untold dimension among the community. Between 1950 and 1980 any form of strong drink were not heard among the community. But in the late 1980s, the ancient spirits of the Burak once again turn their attention to the Lun Bawang, especially the young generation.It was no more Burak but easily purchased drinks from the market. Come any celebration or after a game, you will see what I mean. And as the bible says, those who love the wine until they get drunk , poverty and difficulties will never leave them.It stings like a poison from a viper.Take heed my fellow countrymen!

COOPERATION

PERUYUD,MUSANG,NGERUPEN,NGUMUN are some forms of working together or helping one another in the farm. The spirit of cooperation existed since time immemorial. The labourious work in the farm is made easier, lighter and in a shorter time frame because of these systems of work.These forms of cooperation bring the people closer in their relationship to one another.The four types of cooperation are distinct, although they serve the same purpose.

Rice wine is made, right after harvest or even before, the ancient jars were often used.Bamboo were used as drinking straw, and strings were tied to the bamboo straw to show the level one has to reach as they compete to drink. Difficult to imagine these feats did happened among the Lun Bawang before the arrivals of the Christian missionaries.The Brookes had minimized the tribes warfaring activities and they turned to the rice wine or BURAK to pass the time or to challenge each others.

Long Semado, is a village of historical and cultural significance. It has lots of things to offer for those who are tired of the town or cities. Ba Kelalan village is close to the Kalimantan indonesian border. Like Long Semado, it is comprised of many villages. Long Luping is well known in the past. The Lun Bawang heroes fought in Long Luping. Folklore about Upai Semaring, Temuing centres around Luping river valley. The valley of Long Semadoh is beautiful, especially before harvest when all you see is a sea of yellow paddy grains.there are two major villages in the Lun Bawang Highlands. They are Long semadoh and Ba Kelalan. For instance, Long Semadoh comprises of Long Semadoh A, Long Semadoh Naseb or B, Long Talingan, Puneng Trusan, Long Tanid, Lg Beluyu, Long Kerabangan and Airport. Ba Kelalan covers a number of villages too.Siuated high in the interior of Sarawak, in beautiful valleys setting, the highland villages offer enchanting and natural environment you would not find elsewhere. Most of the surroundings are wide stretched paddy fields and of short grasses trimmed by buffaloes. One can see an almost Golf like courses in the highland villages. Its cool climate, especially at night does not require air conditioned rooms. The main river, the Trusan river runs through the valleys to the sea coast at Sundar. LUN BAWANG VILLAGES

ORAL TRADITION

Lke the other ethinc communities of Sarawak, the folklores, legends and poems were preserved through oral tradition. Those were passed from one generation to the other during some farming activities and social functions in the long house. The hearth, or fire place was often the place where children get their lessons from the older folks. The Lun Bawang called these performing songs as BUEK which literary means sound of the mouth. Some of the popular BUEK are mumuh, benging, ada', arin etc ( an example of these are found in my book ). Most of the buek literature used some orginal words which are rarely used nowadays, for instance sigar, which refers to the turban-like head covering is widely known among the current Lun Bawang as the name of a person. The Lun Bawang vocabulary is to be found in these oral songs. A Like all the other tribes, the challenges we face are what the world is offering at the moment. Formerly, the young were brought up accordingly based on the LB Culture, which has some good values. Many of the young LB who have families of their own are themselves lost, and they might drag their little ones away from the faith. This is a big challenges. Few pastors or prominent people speak against sins that are committed in the community. This will give a message to the young that all is well and no body dare to rebuke or stop anyone from committing sins. Some leaders are themselves not strong in their faith so they become more of a stumbling block than an inspiration. The truth is not really taught in the church and sins are not spoken of against in the pulpit. The younger community do not really know what is wrong and what is right. What is sin, many people do not know. Most young people believes that all religions are leading to heaven- which of course is WRONG! That is why they marry those of other faith.
deeper study is required on the oral tradition.
CHALLENGES

when the family is weak, you can expect the children to be out of control. Where there is no proper up bringing, you can expect the young to do poorly in the schools. When they do not perform in schools, you will know that their future will be bleak. They will face difficulties in life and the consequences are frghtening- broken families, broken homes, thief, quarrels etc. The Lun Bawang must be serious of their education to stay a float. Parents must frist of all fear the Lord so that their children will be blessed, just like our late parents who were faithful to God and hence, we reap the blessings.

While intermarriage has some advantages, the challenges would be the language use by the children. Most children nowadays speak either in English or Malay and not their mother tongue. A person who cannot speak his own dialect has already lost his culture. Language is what makes us different from the others. Rhat is why we are categorized by the language we speak. A Lun Bawang is suppose to speak Lun Bawang. This is the greatest challenge. Preschool must be taught in the mother tongue to prevent extinction of race or culture.

FAMILY UNIT

In any society, the family unit is the most important institution. Others are secondary, because, the character of a person is first developed at home. We get it right at home, your child is safe out there. That is why, if we made full use of our time and space at home- especially the first 7 years, the child is still yours even until the end. If not, the child will be facing all kinds of challenges that will shape his or character.

The lun Bawang community in the past was very concern about the upbringing of their offsprings. They taught the universal values and as a result, the child is well behave and can manage himself or herself well outside the family eventually. They were trained in character development necessary for a married life. In a married life, a person must be able to manage the family well and that involves all aspect of life, including work, relationships etc. A young girl is taught to do household chores, like washing plates, carry water, cooking and cleaning the house. The boy is brought to the work place by the father. He is expected to know the types of trees suitable for fire wood, for instance. He is expected to do all the things a male is expected to do. Must be hard working and courteous. All this are preparing him for a family life too.

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LUN BAWANG TRIBE How the Lun Bawang tribe look like in the old days THE LUN BAWANG TRIBE WAS FORMALLY CALLED THE "MURUTS" BY THE BRITISH ADMINISTRATION BEFORE AND DURING THE COLONIAL DAYS.THE RAJAH BROOKE ADMINISTRATION REGARDED THE LUN BAWANGS AS ONE OF THE FIERCEST AND THE WORST OF ALL THE TRIBES THEY ATTEMPTED TO ...

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The . In the Malaysian state of people; whilst in the neighbouring state of and by outsiders (1960), the Lun Bawang tribe. It is said that their dialects have some similarities as this may be due to the fact that the Lun Bawang is of a Dayak tribe found in Central Borneo Sarawak, the Lun Bawang are categorised under the Orang Ulu Sabah, they are more commonly known as Lun Dayeh. The word Lun Bawang means native/indigenous (Bawang) people (Lun), whilst Lun Dayeh means upriver (Dayeh) people.

The Lun Bawang are formerly identified as Murut by the
(other ethnic group). In the Lun Bawang's
The Lun Bawangs made up of one of the ethnic natives that occupied the Borneo Island for centuries. According to
language, the term Murut is derogatory and the word Murut in their language means 'dregs' or 'rotten'. In the early 1970s, the use of the term Lun Bawang began to gain popularity amongst ethnologist and linguist, and it is now the most commonly used term to identify this ethnic group. Community is one of the earlier settlers in the mountainous regions of central Borneo and they are related to the British Kelabit also another tribe from the mountainous regions of central Borneo and the Lun Bawang dialect is of the Kelabitic lineage. colonists Tom Harrison (1959) and S. Runciman Kelabit

I had a wonderful night on that day. The food were marvellous and same goes with the entertainment and I believe the guests enjoyed every moment of it as much as I did. I managed to have long chat with Mr. Bride parent and they miss their elder daughter - Wennie very much (as she is working at Dubai) upon seeing me as I reminded them of her. I can see her mom's eyes watery and tears rolling down her cheeks the longer I chat with her. My friends and I used to hang out at Mr. Bride place during the week-ends with the presence of his parent and that explains why Mr. Bride parent tend to be emotional that night.

I can't wait for the big wedding in June and congratulation to Mr. Bride aka Aundree and Miss Bridegroom aka Catherine on their big day.

May your marriage life filled with ever lasting happiness, trust and love.

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The . In the Malaysian state of people; whilst in the neighbouring state of and by outsiders (1960), the Lun Bawang tribe. It is said that their dialects have some similarities as this may be due to the fact that the Lun Bawang is of a Dayak tribe found in Central Borneo Sarawak, the Lun Bawang are categorised under the Orang Ulu Sabah, they are more commonly known as Lun Dayeh.