Thursday, August 1, 2024

Boos Tanaksikul Sondii' (POL)

Boos No Kointutunan Tinau'

Aiso kaanu mogohim do BOOS no ii kointutunan tagazo do iso' tinau'. Ii no poogi' do kivaa kaantakan do kokuasaan id pogun kuminam do mongipop do kointutunan do iso' tinau' maza' do mamajal tinau' dii do momoguno do boos suvai ontok do mogiboboos om monuat. Ahaid po dii, ohivan do tinau' dii o Boos sondii'. Maza' diti do tumagak boos do tinau' dii sabap aiso dii ii moboos om kalati' do boos dii.

Id ahal do kiguno kozo diti, kivaa nogi' katapatan do hasa' do tinau' dii sondii do tumagak ii Boos dioho'. Au' zioho momoguno Boos dioho do sosongian nopo, id paganakan om id nombo nopo.

Mingkolomusos po dii do popoguhi dii ningkokoton poguhu nga' osusa' no dii do gumuhi' ii. Miad po nga' au' gumuhi' soosondii' ii.

Id kaantakan diti, au' opiumanan do maamaso tumagak ii boos om maza' dii maatagak ii kointutunan.

Boos Kadazan, Dusun om suvai po suku do Kadazandusun nga' maatahup sabap muukudi' tanak kavavagu ii moboos id boos do takiaki dioho'.

Ogumu No Boos Natagak

Tumanud koponoizukan, kivaa hobi-kuang 573 boos dii natagak no, aiso moboos om aiso minsingiho. Kiginumu' do hobi-kuang do 7,000 boos id vinoun kaampai no boos di okudi' no dii ii moboos.

Itia no ii ningkokoton do boos ngaavi' id Vinoun:

1 Boos Natagak (Extinct Language) - Boos ii aiso tongoiso' tuhun koiho moboos;

2 Boos Napatai (Dead Language) - Boos ii kivaa tinimungan tuhun koduvo ii kaanu moboos toi' gunoon do monuat miaga do Boos Latin.

3 Boos Poingodop (Dormant Language) - Boos Napatai ii kakaal gunoon sabaagi tanda' do kontutunan do iso' tinau' om mamaso do posizon.

4 Boos Poimpasi (Living Language) - Boos ii kakaal kivaa puu' do tinau' sanganu do Boos dii do moboos do Boos dii.

Aiso tinau' ii humizab do atagak o boos om kointutunan dau. Ingkaa nogi' tuhun Kadazandusun. Otumbazaan ihia sonsuat do ingkaa no iti.

Boos Tanaksikul Sondii (POL)

Sabap no do muukudi' sinakagon vagu do suku' ngaavi' do Kadazandusun ii kaanu moboos om kalati'do Boos sondii', do opusou o huguan ngaavi' do Kadazandusun.

Mongunsub huguan ngaavi' do mohoing do mongia' tanak dioho do boos sondii'. Nga' maahaid, miaga do mimang usa' o ningkokoton do Boos Kadazandusun id paganakan do Kadazandusun. 

Mantad diti do minokianu o huguan Kadazandusun do kasagaan kopolintaan do po'ia'on o Boos Kadazan-Dusun id sikul polinta'. Iti no ii pungaanan do Boos Tanaksikul Sondii' toi' Pupil's Own Language (POL).

Toun no dii do maan po-ia'o' o Boos POL diti maza' boos suku' Bundu-Liwan. Hobi ogumu' ii moboos toi' moninganu do boos diti sabaagi do Boos Suku'.

Kosiisian kozo! Tumanud ponoizukan di au' ahaid gisom baino, noihaan do ii tanaksikul Kadazandusun ii no-ia' do boos dioho', AU' TUMINIHOMBUS MOBOOS DO BOOS BUNDU-LIWAN.

Mositi nopo do ingkaa iti. Aiso "foĺow-up program" montok tanaksikul ngaavi' diti. Aiso nimaan poonjulo do popotihombus do kohizaban do tanaksikul sikul ngaavi" do moboos do Boos takiaki dioho'. Nogi', id pohiihiput dioho, boos suvai ii maso gunoon. Id paganakan do suku suvai do Kadazandusun, moboos ii mohoing dioho do Boos Kadazan, Boos Lotud, Boos Rungus, om suvai po.

Iso' Pomuandaman

Ingkuo nung id kakampungan ii momoguno Boos Rungus toi' Boos Lotud toi' Boos Kadazan toi' suvai po,  gunoon Boos do Suku dii sabaagi do POL (variation of the first approved POL for Kadazandusun pupils)?

Dati' do hobi avasi taangazan om kodimpoton do boos Kadazandusun mooi do muugumu' ii moboos do boos suku dioho'. Om kotihombus do atampasi o Boos Kadazandusun. Iho' no ii tuduvon do huguan do Kadazandusun,  iho' no tudu do kotinanan do Kadazandusun. Om iho no kohizaban do toiso'iso paganakan do Kadazandusun. 

Kotohuadan do tuminoboi ko mambasa' gisom kohimpupuson.


Pascalis Claudius Lotinggi Dampian 

Copyright 2024

Thursday, June 27, 2024

Kadazan Words Compared to Dusun Words

Let us try to understand a bit about some of KadazanDusun words.

We take the words "forest' and "jungle", "similar or alike"

Forest in Kadazan is 'pias' whereas in Dusun, it is 'gouton.'

Jungle in Kadazan is 'tahun' or 'katahunan.' I'm not sure whether there is a word for jungle in Dusun. Maybe it is "talun."

Similar is 'miaga or miipiaga' in Kadazan while the Dusun equivalent is 'irad' or 'miagal or miniagal'.

The Kadazan word "humabus" means to come out, for example, from the village to town. It also means to come out of a building, etc. In Dusun, the word used in the first case is "sumoliwan" whereas in the second case, it's "lumabus." In Kadazan, the word for "sumoliwan" is "humivan" referring to a baby coming out of its mother's womb.

Note:
To be updated 


Tuesday, November 14, 2023

MIAD SINAKAGON AU PO NOHODI'



Tumanud ponoizukan, komohoingan do tinauh (tinau') Kadazan (toi Dusun) poingizon no haid id BORNEO.

Napadan ngoibu toun do minonguug do Boos Kadazan (toi Dusun). Om intohu kasakag NO do atagak o Boos diti. 75 toun piagahon somok atus ngoibu toun. Osusa monguug, ouhan momozozop.

Kada' do koomit di kinaantakan do nozozop o Parti Politik koiso UPKO sabap nimaan biudo o hongon do huguan Kadazan. Kivaa minamajal dioho.

Au' i' noihaan nung atagak Boos Kadazan. Nga' nung soupama do aantakan iti, AISO MINAMAJAL TUHUN KADAZAN do mamazada' do Boos - om kointutunan - dioho nga ZIOHO sondii.

Dadi, kohivad no daa o tuhun "Kadazandusun" (1995) mantad kaantakan do atagakan do BOOS om KOINTUTUNAN. Sakaakahi' no daa do AU' AANTAKAN ITI!

Nga iisai gia ihia sonsuat do popohombus do miaga diti. Ii no daa ii kivaa ningkokoton ii koontok do popohombus diti. Om nogi, kivaa dati ii au' aanangan do poihoon diti.

Nga' ahansan do kalati ii sinakagon "Kadazandusun" (1995) ii au' po nohodi'. Kivaa dati' dioho do moguang sabap au' koiho om au' kalati' Boos "Kadazandusun" (1995). Om papahasa do mohoing dioho.

Kivaa iso' susuzan noongou ku kokomoi songuhun tanak vagu ii ohodong do mohoing dau sabap au' isido koiho moboos om au' kalati do Boos "Kadazandusun" (1995).

Boos "Kadazandusun" (1995) po-ia'on id sikul sabaagi do "POL" nga' kivaa pinonoizukan toniini' do mongiho nung kakaal ii tanak sikul haid do moboos do "Kadazandusun" (1995). Au' agazo sample dii nga' iso' di noihaan nopo nga' ountob id pahad ginumu' di tuminihombus moboos do Boos "Kadazandusun" (1995). 

Nakaatag do koontok kivaa abaabazan ii momoguno do "Kadazandusun" (1995) id kopogiuman do vohos (gaji) doid usin Ringgit.


Copyright © 2023 Miad Sinakagon Au Po Nohodi by Pascalis Claudius Lotinggi Dampian 

Monday, October 23, 2023

Don't Retire from Life


Are you gainfully employed?

If so, you will have one boss or and many superiors. Working life is not easy. You are subject to rules and regulations. You're not a free person. You cannot do things as you please. This is the way when you are working for someone or for a company.

Your time belongs to the employer as long as you are working. The time you spend working may extend over the working hours. And you may not get paid for the additional time that you work.

And so you decide to quit. But quitting may not be the best solution. At least for the time being. Do you have enough savings for the next few months? Do you have a family? You will have to plan. And plan well, you must.

Before you decide to leave, check out your reason or reasons for quitting.

Check out this article:

https://www.thebalancemoney.com/reasons-for-leaving-a-job-2061664

After quitting your job, you can can either work for another employer or you can start your own business.

Some believe that being your own boss is best. It provides you with flexibility. You don't have to worry about reporting for duty or knocking off after work.

When to start work or when to stop is entirely under your control. Whether you gain anything for day or not may not be your primary concern.

But sooner or later, you will stop being engaged in any activity aimed at bringing some kind of income.

Whatever you decide, do not retire from life. That may turn out to be a risky mistake. Refrain from even thinking about it. It is not proper. It is not right. It is a dangerous decision that doesn't bring any benefit.




Oubat Boos Kadazan Kotob Koduvo (K2)



NAA, doiti no vagu tokou do misoomo'.

Itia no ii aantakan:

i) Mimbolotok zo aki-odu do au moboos tanak dioho doid di monongaki-monongodu id Boos Kadazan;

ii) Moboos ii mohoing kusai (ama'/tama') om mohoing tondu (ina'/tina') kumaa tanak id Boos Kadazan, sumimba tanak id Boos Kadazan noopo toi somoonu kopihongot Malazu;

iii) Moboos mohoing kusai kumaa tanak id Boos Kadazan, mohoing tondu moboos id boos Malazu, tanak sumimba id boos Kadazan mihongot Malazu;

iv) Zo aki om odu moboos doid manangaki/ monongodu' id Boos Kadazan, mohoing di tanak moboos doid boos Malazu; tanak sumimba id Boos Kadazan mihongot Malazu;

v) Zo aki/odu' moboos doid manangaki/ monongodu' id Boos Kadazan mihongot Malazu, manangaki / monongodu' sumimba id boos Malazu;

vi)  Ii tama / tina' moboos tanak id Boos Kadazan mihongot Malazu, tanak sumimba id boos Malazu;

vii) Zo aki-odu' om ama'-ina' moboos id boos Malazu kumaa manangaki / monongodu' om  tama'-tina' moboos Malazu doid tanak, manangaki / monongodu' / tanak moboos Malazu;

om kivaa po dati kozuuzuvo di suvai.

Id kaantakan (ii) gisom (iv)  kivaa kahansanan do kakaal koiho moboos om kalati ii tanak / manangaki-monongidu' do Boos Kadazan.

Mantad kaantakan (v) gisom (vii), okudi toi aiso kahansanan do koiho ii tanak / manangaki-monongodu moboos om kalati do Boos Kadazan. Montok paganakan dii, natagak kointutunan tagazo do tuhun Kadazan zioho.

Id kaantakan (viii), aiso kahansanan do koguhi ii Boos Kadazan doid paganakan dii. Nouhun paganakan dii pinakaazan doid kointutunan di suvai mantad do doun Kadazan.

Iti no ii katapatan ii adadi NUNG AU TUMIMPUUN O PAGANAKAN KADAZAN MOGIBOOBOOS ID BOOS KADAZAN.

Oluo o katapatan nga hobi po oluo nung atagak KOINTUTUNAN.

NUNG ATAGAK BOOS om KOINTUTUNAN, INGKUO DII POPOTONDUHI' DII?


"KANOU MOGIBOOBOOS ID BOOS KADAZAN"


Kopisoomo' vagu tokou do tiinu'.


Copyright © 2023 Oubat Boos Kadaaan K2 by Pascalis Claudius Lotinggi Dampian 



Tuhun Kadazan Toomod Manampasi do Tinau'

Kadazan Version of "The ordinary Kadazan will save the race" blog. As requested by a reader. http://kadazan-tuhun-ku.blogspot.com/2017/11/the-ordinary-kadazans-will-save-race.html


Vookon muot dati kokomoi katapatan do tuhu do blog diti. Nosuat iti do mogovit do Kadazan do muot do iisai (tuhun) toi' toombo tinimungan ii kaanu manampasi di Boos Kadazan mooi au' atagak.

Itia no ngaavi' vookon ponoko-sisimba:
i) Huguan Ngaavi' Kadazan;
ii) KDCA om KSS;
iii) Kopolintaan maza' do sikul ngaavi';
iv) KLF;
v) Kadazan (Dusun) sondii.

Tudu do blog diti okonko poponini' di baagi tonggungan do isai-sai huguan toi' toombo nopo do kotinanan. Kivaa tonggungan pointantu dioho om kiguno ngaavi' iti. Toiso'iso' diti do kivaa pataakon (kumaa puu, komuniti.)


Huguan Ngaavi' Kadazan

Huguan ngaavi' mikot om minsud. Toiso'iso' kivaa sabap do dumadi do huguan. Okonko sabap do monokodung doid kapanampasizan do tinau'. Mogisuvai-suvai sabap do dumadi do huguan, vookon poinvavasi'-otuhid, kivaa di avasi, vookon au' songkuo avasi'.

Kaanu ii huguan ngaavi' papapanau tonggungan dioho miampai mongunsub do tuhun om monguug dioho mooi do ounsikou sabap tuhun dioho sondii izioho. Kaanu nogi zioho monokodung maza' lahan do au popomungkang dii minsingkinam kumalaja dumimpot do tuduvon dii.

KDCA, KLF, KSS om kotinanan miipiaga

Kotinanan ngaavi' do Kadazan toi' Kadazandusun miaga do KDCA, KLF om KSS kaanu papapanau tonggungan dioho sondii tumanud do undang-undang kotinanan (Constitution) do toiso'iso' dii.

Toiso'iso' kotinanan ngaavi' diti kivaa kootulan ii kituddu popoingkavas do ningkokoton socio-economi do tuhun. Nung monokodung do puu, ii puu apatut kaanu kavasian sabaagi do puu tumanud di kootulan. Avasi iti montok puu. Om avasi iti montok kotinanan sabap agazat o tuhun dumadi puu.

Ontok timpu diti, KDCA no ii ponoko-pazung montok potitikid kotinanan do mamasok indigenous miampai sokodungon do USDA. Avasi' iti. Aiso taanu do tuhun mamasok indigenous do mogi-oo-odu. Kopongumbak iti do tuhun dioho.

Kosiisian kozo nung ii tinimungan ii momihi ngaan do "Kadazan" om ii tiso' ii momihi do ngaan "Dusun" tumimpuun vagu do kiula mangakang di tiso om tiso. Nokotimpuun iti ontok tuidongo' o UNKO om tuminihombus gisom 1995.

Kivaa dati "tinimungan kotohu" ii maganu kosivatan do momoguno diti (piuvahan) mooi do atagakan do kopotutan o "Kadazan-Dusun."


Sikul Ngaavi' Kopolintaan

Avasi' tu' kivaa klas boos Kadazandusun (POL) id sikul id Sabah. Kosokodung iti do manampasi do boos diti. Nga' kivaa kosivatan do au' kahantoi iti nung ii puu do tinimungan (Kadazandusun) mamadadi dii sabaagi do iso kavo do balajalan.

Mositi do singonuon do tuhun (Kadazandusun) o boos dii om ounsikou sabap do boos dioho ii. Ii mohoing mositi mongunsub do kohizaban kumaa di boos do komohoingan id taatanga di tanak ngaavi dioho, om monongkiboos dioho momoguno do boos dii.

Puu Ngaavi' do Tinau'

Saviavi' dihia id savat om suvai po kivaa vaza'.

Nga' touvi nopo, ii Kadazan (toi Dusun) toomod no, do id nombo noopo zioho, ii manampasi do tiinu' di Boos Kadazan (toi Dusun). Oo-ontok no do songian om nung toiso'iso' mohoing Kadazan, toiso'iso' Kadazan nosukod opusou doid kapanampasizan do boos dioho, boos togingo om opuavang, do aanu popotungkus do boos diti kumaa sinakagon ngaavi' sumuusuut.

Sundung kivaa ngaavi' dihia id savat, kakaal i' dati atagak o Boos diti nung mudi-kudi' Kadazan miboos id boos diti.

Mikot dati o timpu do Boos diti poopion noopo id suang laibrari, arkaif om buuk. (Adadi do "dinosaur" ii.)

Kiguno do momusoou nunu haang koontok (strategies) do popoimagon do kotihombus o Boos Kadazan sabaagi do boos poimpasi.



Pascalis Claudius Lotinggi (Copyright 2023)



KDCA: Kadazandusun Cultural Association
KSS: Kadazan Society Sabah
KLF: Kadazandusun Language Foundation
Au na-ait kotinanan suvai sabap au nokokito ihia sonsuat do undang-undang pinoponuidangan dii (Constitution)


Maan oputai id blog doid timpu mikot.

to be continued in future blogs.


Pascalis RC Claudius Lotinggi Dampian
Copyright 2023 

Saturday, October 21, 2023

Kadazan History - Part 1

Brief Overview

Years ago, I read a book written by the Late Dr. Gimfil James. He was a Tatana from Kuala Penyu and had a clinic in Donggongon, Penampang.


His book is entitled "The Kadazans at the crossroads." (1983). The book narrated his childhood, about the Tatana tribe and other related matters. He went on to mention about the plight of the Kadazans - or Dusuns, if you prefer - lamenting about their disunity. About a decade later, in 1994, James Chin wrote that the 1994 Sabah Election marked the end of Kadazan unity.

Other writers had written about the Kadazan people. These are not Kadazans but, I believe, they were concerned about these indigenous people or they were interested to know more about these people and wanted to share what they knew. Through these writings, members of the Kadazan community would know how other people see them. One or two may prefer that knowledgeable Kadazans write books or articles about their race. For example, I heard an educated retired Kadazan from Penampang object to the fact that P. S. Shim, a Chinese, wrote a book in 2007 about these indigenous people. However, there seems to be no interest among educated Kadazans themselves in writing about their own people.

To date, the Kadazans - or Kadazandusun since 1995 -  are more splintered than before. The "shortage" of younger leaders is adding its own set of problems. Older more-seasoned Kadazan leaders appear to be reluctant to let go of their positions. There could be many reasons why. This people's future may be in jeopardy if nothing concrete is done. And fast!

Knowing part of their past may jog their imagination and, hopefully, they will be mire ready and willing to forge stronger unity among themselves to face the more serious challenges of the future. The state of  things is going to be more difficult. If nothing is done now, it may be too late.


circa 100,000 years ago
The theory is that people from mainland Asia migrated to the Sundaland region. If so, it is probable that the ancestors of the Kadazan people were among these migrating peoples. And so, they settled in that part of Sundaland which later became the Island of Borneo as the sea level rose. This was before the last ice age ended about 12,000 years ago (https://www.livescience.com/40311-pleistocene-epoch.html).
The last ice age period is between c. 110,000 - c. 11,700 years ago.
Reference: https://en.wikipedia.org/wiki/Last_glacial_period

Note: The theory that the ancestors of the Kadazan people came from mainland Asia is disproved by evidence that gave rise to the "Out of Borneo migrations".


37,000 - 65,000 years ago
In 1958, a 37,000 year-old human skull - homo sapien - was found in the Niah Caves, Baram, Sarawak,  by Tom and Barbara Harrisson.

The ancestors of the Kadazan people could have settled around the region which is now Baram in Sarawak.

Further investigations were conducted. It was found that the skull is related to the people who inhabited Borneo some 40,000 years ago.

Dr. Darrell Curnoe wrote:
"... it seems clear that Deep Skull most closely resembles the indigenous people of Borneo today with their delicate features and small body size." (emphasis mine). Reference: https://theconversation.com/ancient-deep-skull-still-holds-big-surprises-60-years-after-it-was-unearthed-61572

Whatever may new excavations reveal, "Deep Skull" led to the new theory of "Out of Borneo" migrations which will not be easy or impossible to refute.


New Evidence Unearthed
New excavations in Niah Caves and DNA aging test on "Deep Skull" revealed the following:
i) Around 65,000-100,000 years ago,  there were people who lived in and around Niah Caves.

ii) DNA aging test revealed that the person to whom the "Deep Skull " belonged was an ancestor of the Kadazandusun peoples. Deep Skull is almost 35,000 years old.

Later on, many of them settled along the Sarawak coastline.


1200 A.D. (or earlier or later)
There were waves of migrations from Baram due to disturbances there, caused by Brunei. Among them were the forefathers of the people who settled at the Kimanis-Papar plains. (P.S.Shim, 2007). They called themselves "Kadazan." (Owen Ruttter, 1929). "Kadazan" means "people". (Dousia Moujing).

Dr. Ginsari (2022) stated that this migration was in 1212.

Another group went further north and settled at Tuaran. They became the Lotud people. (Shim, 2007).

The largest group crossed the mountain ranges and settled at the foothills of Mount Kinabalu. (Shim, 2007). These are part of the Crocker Range. The place where they settled is now called Tampios (Tampias) situated at the confluence of two rivers, the Kawananan and the Kogibangan.

Years after arriving at Nunuk Ragang, some among the large group that went to Tampios left and migrated east, reaching Kinabatangan and Labuk. The Kadazandusuns were the first to settle at these places. The name 'Kinabatangan' is Kadazandusun in origin, not Chinese. This is clear from the article by Wikipedia mentioned above.

Mt. Kinabalu is actually Mount Akinabalu
There are a number of stories that attempt to connect the name of Mount Kinabalu to a Chinese prince who married a local girl presumably living at Tampios. However, there is no existing legend among the 'Dusun' people about this nor a story about a pearl or gemstone guarded by a dragon at the top of the mountain. The story about two Chinese brothers one of whom managed to steal the gemstone from the dragon was acknowledged as a legend. ~ Wikipedia - https://en.wikipedia.org/wiki/Huang_Senping

These stories are good for attracting tourists. Other places of interest in other parts of the world have their own legends which tourists love.

Chinese adventurers could have weaved the story to stake a claim upon the land. What better site but the highest mountain to do it? This could be just like the western powers who, in the past, planted their national flags to stake claims on lands where they had landed.


circa 1400 A.D.
More groups migrated from Tampios, settling at the Tambunan plains with some settling in Keningau. Some went north to the Kudat peninsula. These are the Rungus. (The writer was told by a villager at Tinangol) that the Rungus people claimed to be descended from Rungsud, one of the sons of Aki Maragang of Tampios.

Another group left Tampios and went southeast reaching Lahad Datu; their descendants are the Idahan people. They live at and own the bird-nesting area of Lahad Datu. The writer was one of the interviewers at a job interview more than ten years ago. Some of the job applicants were Idahans. When asked, they said they were Dusuns although they are Muslims.

Some of them went westwards reaching as far as present-day Togudon. From there some from this group migrated to Tudan in inner Tuaran, to Terian and Buayan and other places.

Wikipedia (https://en.wikipedia.org/wiki/Nunuk_Ragang) puts the orginal settlement at Tampios as having started in 1406 AD, 33 years after Ong Sum Ping went to Kinabatangan.

Dr. Ginsari stated that the first migration out of Nunuk Ragang was in 1743, more than 300 years later. Whatever the year the migrations begun, there is no way to prove it one way or another. But these writings place Nunuk Ragang and its numerous inhabitants at a specific time in history.

Now, the question arises to "Why are there often attempts to mention the Chinese?" Are there some unseen hands trying to disenherit the Kadazans as being the first inhabitants of Borneo?

Whether or not Ong Sum Ping visited Tampios requires collaborating evidence. However, his story has nothing to do with Kadazan ancestral history. Some even tried to suggest that Ong Sum Ping stole the Kinabalu gemstone. Very creative but there is no grain of truth of this.


15th Century
Brunei ruled Borneo. However, it has been said that Brunei's control over the "Dusuns" was nominal since these people did not recognise any authority other than their own chieftains (and priestesses?). This was particularly true of the interior of North Borneo where Brunei officials did not dare to venture. Many of them would have lost their heads if they did.


circa 1690: Brunei decline
By the end of the 17th century, Brunei began to decline. It was in no position to continue their control over North Borneo. This must be the period when the Kadazans of Penampang rebelled against Brunei.

The fight between Brunei soldiers and Kadazan Tangaah at Kulintangan hills near Donggongon, Penampang most probably have occurred during this period. The Bruneis suffered serious defeat.

There was also the story of the fight between villagers of Maang and Brunei. It was said that a giant cannon appeared on top of the mountain ridge dividing Maang and Tombovo after a night's incantations by two bobohizans. This was used to destroy Brunei ships at Moluntum (Meruntum). (Margaret Mogunjil,c.1970). Whether this is true or not, it indicates the weakening power of Brunei.


Tribal Migrations from Nunuk Ragang 
Dr. Ginsari (2022) stated in "Sejarah dan Mitos Migrasi Dusun di Sabah" that almost every tribe of Kadazandusun migrated out of Nunuk Ragang beginning 1743 when the Rungus tribe left followed by the Tangara in 1763. The Tagahas were the last tribe to leave, as stated by Dr. Ginsari.


circa 1700(?) - The Coming of the British
Kadazandusun tribal wars were still on-going when the British came in 1881. It only ended in 1910. These were the main "headhunting" periods which later became part of the religious rituals of the Tangaah-Kadazan of Penampang and the other "Kadazandusun" tribes around Borneo. "Houses of skulls" sprang up during this time. This was the time of Monsopiad, Uguk, Gantang and Manggung (and most probably Mogudam and Lambangan Dulahat).

It could also be during this period that the "Huguan Siou" title, a hereditary title, came into being. It is said that whoever inherited the title would also inherit herculean strength. The title was conferred during a ritual conducted by priests and priestesses (sharmans).

It is said that the huge stones marking the boundaries of family lands in Penampang were put there by the "Huguan Siou." (Miji,c.1970). But there must be other Tangaah-Kadazan "hercules" because there were other huge stones found around the Penampang-Putatan plains. For example, there were no less than five of these huge stones found at Tombovo village, Putatan. One of these was twelve feet high or more and must weigh several tons. This stone can still be seen at Tunggoh old cemetery, Tombovo.)

(Note: The present "Huguan Siou" title is not the same as the previous title. The present "Huguan Siou" is merely the pararamount leader of the Kadazandusun-Murut people. He is not like the physically herculean "Huguan Sious" of old.)

It has been said that tribal wars started earlier in the interior.These became more intense with the availability of more advanced weaponry when the Chinese came bringing their metal wares and tools.


circa 1795/1825 or earlier/later
Groups of Kadazan people living in the Kimanis-Papar plains migrated north, reached present-day Putatan and Penampang and settled there. They were later called "Tangaah" since they lived somewhere between the Kadazans of Papar and the Lotud of Tuaran. (Shim,2007)

Dr. Ginsari (2022) stated that the "Tangara" migrated out from Nunuk Ragang in 1763.

The Kadazans - or Tangaah - must have come earlier than 1800 to Putatan and Penampang and became fairly numerous in order to be able to fight against their blood brothers from the interior. If not, they would have been annihilated.

If the community had not grown in numbers, they would not have been able to fight and win against the soldiers of the Sultan of Brunei at Kulintangan hills near Donggongon.

When they came in 1881, the British concluded that the country was sparsely populated. "Empty," they said. This does not prove that the Putatan-Penampang plain or the interior were empty land. The British were concentrated at Api Api, later named Jesselton, (and now, Kota Kinabalu). They had not criss-crossed the country thoroughly from coast to coast and north to south.

It is also clear that when Christian missionaries came in 1885 and again in 1886, they found people who spoke the "Putatan language" living in the area. When they moved to Penampang, they found numerous people living there. There were people at Inobong, too. The people there could have intermarried with people from the interior. Thus, they learned to speak two dialects, the "Kadazan/Tangaah" and "Dusun." This is still true as of today.


1880s
The Kadazans - or Dusuns, if you like - first contact with westerners was mainly through Christian missionaries. The British officials of the North Borneo Chartered Company left the natives to their own devices. (Francis Xavier Witti may be one of the very few whites whom the natives met. He was killed by a Murut blow pipe in 1891. This was during the dying days of the natives tribal wars.)

The Christian missionaries opened schools starting about 1887. But awareness of the importance of education among the Kadazandusuns was slow.

The sons of Kadazans headmen had the chance to attend school built by the British for the sons of all local headmen. There could be one or two Kadazan kids who benefited but there is no way of verifying.


1890s
Wet rice farming began in earnest with the help of Chinese brought to North Borneo from China by the British, it is claimed. This did not indicate that both hill and wet rice farming was not carried out before this. Forrester (1774) stated the the "Dusuns" planted "paddy" (rice) and fruits.

It is fairly certain that the natives planted the dry type of rice called hill rice or "totidong" long  before this. Some Penampang folks said that totidong rice was planted on the slopes of Tivung hills.

Rubber and tobacco plantations were also started by the British company with the help of the Chinese immigrants. The interior natives would get involved in planting and selling tobacco.

Many Chinese men did not return to China after their contract. Some remained in the land, started some business and married Kadazan or Dusun women. Their children are referred to as "Sino-Kadazan." These Sino-Kadazans were very fluent in the Kadazan language. A few Chinese women married Kadazan men and became very good in Kadazan that no one would suspect they were Chinese.

Chinese shopkeepers in Putatan, Donggongon and Kasigui conducted their business in Kadazan when dealing with these people. Kadazan became the mode of communication between them since both could not speak and understand the Malay language.

The Kadazans became very skilled in wet rice planting, having learned the skill of making ploughs and harrows, to break buffaloes to do the work, and to prepare nurseries for planting the rice seeds and to replant the rice seedlings into the fields. They learned how to thresh the harvested rice and to pound the grains to unhusk them for cooking. Rice became their staple food.


1950s
Kadazan associations were established with the rise of Kadazan nationalism. The Penampang Kadazan Society was formed. This later evolved into the Kadazan Cultural Association which is the Kadazandusun Cultural Association now.

However, another native association USDA (United Sabah Dusun Association) was later established with membership drawn from natives who prefer to be called "Dusun." The misunderstanding came to a head that leaders from both associations had to meet to resolve the issue which even threatened the political clout of the natives. They agreed on the terminology "Kadazandusun" which helped to prevent further escalation of the problem.


1963-1970s
Political parties were established inNorth Borneo to respond to the proposal to form the Federation of Malaysia. Among these were the United National Kadazan Organisation (UNKO) and Pasok-Momogun which later merged to form United Pasok-Momogun Kadazan Organization (UPKO).

Sabah and Sarawak agreed to be partners in the formation of the Federation based on the provisions of the Malaysia Agreement 1963 (MA63).

Donald Stephens (later Tun Fuad Stephens) from UPKO became the first Chief Minister of Sabah. He was later conferred the title of "Huguan Siou" as being the paramount chief of the KadazanDusun and Murut people.

However, UPKO was dissolved on December 28, 1967 whereby the Kadazan-Dusun people ended in a political wilderness. With hindsight, this was a fatal mistake. With no political platform, the Kadazan people lost the avenue to voice their concerns for the well-being of their people.


1976
Berjaya led by Tun Fuad Stephens toppled the Sabah Alliance led by United Sabah National Organisation. This raised the hope of Kadazandusun people.

However, this hope was dashed when a plane crash tragedy killed three prominent Kadazandusun leaders, Tun Fuad Stephens, Datuk Peter Mojuntin and Datuk Darius Binion. Berjaya was just beginning to put the Sabah government in order when this happened. The people felt numb for about two years after the great tragedy. Those mostly affected by this tragedy were the Kadazandusun peoples.
Check out here: http://kadazan-tuhun-ku.blogspot.com/2017/02/tadau-takadop-kozo-id-susuzan-tinau.html

The Late Dr. James Ongkili became Deputy Chief Minister of Sabah with Datuk (now Tan Sri) Harris Salleh as the Chief Minister. But he was caught in the changing political climate in the country. He was not able to do much for his people. Fresh from his UM job, he had to adjust rapidly in order to fill the huge vacuum left by the Kadazan leaders who perished in the plane crash. At least, his being the only Deputy Chief Minister was able to give some sense of comfort to a "bereaved" people.

1978
There were attempts to fill the void as the result of the plane tragedy.

In 1978. the United Nunuk Ragang National Organisation (Pasok) was form with Datuk Mark Koding as its President. It aimed to unite the indigenous people of Sabah.

After PBS won the 1985 Sabah election it formed a coalition with Pasok, which was registered with the Registrar of Societies. The coalition ended when PBS was prevented from forming the Sabah government after the election in 1994 which it won by a slim margin.


1981
A number of KCA branches proposed that Dr. James Ongkili be conferred the "Huguan Siou" but refused.

Daily Express reported:
"Deputy Chief Minister Datuk James Ongkili said he was against the election of a "Huguan Siou" or Supreme Leader of the Kadazans because "the move would not benefit anyone." (December 6, 1981). This was the main cause of his loss of support among the Kadazans. With hindsight, he could have just refused the title and continued to work for the progress of his people.


1985 - 1994
Parti Bersatu Sabah (PBS: United Sabah Party), formed and led by Joseph Pairin Kitingan, defeated Berjaya. He became the Chief Minister of Sabah. The Kadazan-Dusuns had their hopes for a better future revived. However, many of the aspirations of the Kadazandusun people failed to be realised even during this period. His tenure as the Chief Minister was constantly harassed by those who were opposed to PBS and its struggles.

PBS lost power when Datuk Pairin Kitingan (now Tan Sri) was prevented from getting sworn in as the Chief Minister despite PBS having won the 1994 Sabah election. Even Tun Mustapha, the first Yang di Pertuan Negera Sabah, and later Chief Minister, failed in his attempt to get Pairin get sworn in. He had joined PBS by this time. He even apologised for having invited a Malay political party from Malaya. (DailyExpress,year?)


1994
Kadazandusun-based parties proliferated after the fall of the PBS government. These included Parti Demokrarik Sabah (PDS) and PBRS. Another breakaway group was SAPP formed by Yong Teck Lee after he left PBS in 1994.

The President of PDS, renamed UPKO, Datuk (now Tan Sri) Bernard Dompok had his turn in becoming the Chief Minister of Sabah under a rotation system (1994-2004), but he held the post for less than a year between 1998 and 1999. This was after the tenure of  Sakaran Dandai, Salleh Keruak and Yong Teck Lee. 

After the 2004 election, Osu Sukam became Chief Minister and then replaced by Chong Kah Kiat. After this, the rotation system was discontinued.  From then on, no Kadazan has held the Sabah Chief Minister post.


2010s
Kadazandusuns support is distributed across several political parties making many of them unsuccessful in political election outings. KadazanDusuns support is divided between Parti Bersatu Sabah (PBS), PDS / UPKO, PBRS and Pasok and other parties.


2017
Changes in leadership among political parties led by KDMs such as PBS and UPKO. PBS President, Tan Sri Joseph Pairin Kitingan has given way to Deputy Datuk Dr. Maximus Ongkili. UPKO's Acting President is Datuk Madius Tangau while the former President and founder of UPKO, Tan Sri Bernard Giluk Dompok was appointed as the Malaysian ambassador to the Vatican.


2018
On May 1, 2018, the Malaysian 14th General Election was held. The Warisan Party became the government of Sabah, supported by UPKO (formerly PDS) and Pakatan Harapan.
(GRS is the present government of Sabah.)

Datuk Madius Tangau of UPKO became one of the three Deputy Chief Ministers of Sabah, Datuk Saphie Apdal of Warisan being the Chief Minister. Darrell Leiking, the Deputy President of Warisan became a federal cabinet minister (MITI).

Under this scenario, Kadazandusun and Muruts are more splintered than ever. They are found in Parti Bersatu Sabah (PBS), United Pasok-Momogun Kadazan Organisation (UPKO), renamed United Progressive Kinabalu Organisation, Parti Bersatu Rakyat Sabah (PBRS), Star, Parti Cinta Sabah (PCS), and Anak Negeri, and UMNO. Kadazandusun leaders and people are also found in Parti Harapan Sabah i.e. Parti Keadilan Rakyat (PKR), Democratic Action Party (DAP) and Parti Warisan Sabah and others.

The only remaining organization that remains viable is the KDCA as a vehicle to unite the native indigenous peoples.. Another is the institution of the "Huguan Siou."

But even KDCA is now being challenged by Kadazan Society Sabah (KSS) and Momogun National Congress (MNC). And at one time, the "Huguan Siou" title was belittled by some Kadazandusun leaders. And some opined that the present holder of the "Huguan Siou" title is not fit to hold the title. Some went further to suggest there needs to be more than one "Huguan Siou."

This is a recipe for disaster!

There was also the KDM Malaysia episode that threatened to splinter the Kadazandusuns some more. This has subsided now although there appears to be some attempt to revive it. (It has resurfaced as a political party.)

The future of the Kadazandusun community is in their own hands and in the hands of their leaders. The question is whether what they decide upon now and the ensuing action in the coming years will unite them or divide them some more. The latter is certainly not to their advantage and advancement.

(Note: This blog may be amended as and when new information become available.)

Last updated on 29 October 2023

to be continued...




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