Nunu Aantakan id daasom 50 toun?

Muot ko dati do "Nunu aantakan id daasom 50 toun?" Ogumu! ka om ogumu.

Nokuo tu 50 (himo ngoopod) toun?

Id daasom do 50 toun, kivaa do tohu kotulunan id paganakan ii poimpasi - i tama (mohoing kusai) om tina (mohoing tondu), tanak dioho, om manangaki om/toi monongodu dioho.

Ogumu aantakan id daasom do 50 toun. Kivaa toi aiso do palan doid pogiigizon do songuhun, au monongkoiho o timpu. Au tumood ii do muzu. Aavi sanjaam, kumaa doid jaam koduvo. Aavi sangadau, mikot tadau sumuusuut. Katahib sombuhan, mikot vagu o vuhan kavavagu. Om toun nodii nakatahib. Poguhu do kopiuman ko, nakatahib no piipio vuhan.

Nunu dati o aantakan kumaa paganakan Kadazan?

Ogumu paganakan Kadazan momoguno do piipio boos. (Poomitanan noopo)

I tama om i tina miboos id Kadazan. (50 toun umul)

1. Mohoing moboos kumaa tanak dioho id Kadazan. Okudi Kadazan olotian di tanak dioho. (Umul tanak: 25-28 toun?)
2. Tanak dioho moboos doid mohoing dioho id Malazu. Kohongot dati o boos Kadazan tokuudi.
3. Tanak ngaavi dioho mogibooboos id Malazu. Kohongot dati o boos Kadazan tokuudi.
4. Tanak dioho miboos do savo (spouse) dioho id boos Malazu.
5. Tanak dioho moboos kumaa tanak dioho (manangaki/monongodu) id boos Malazu. (Umul manangaki/monongodu: 4-6 toun?)
6. Zi Aki om / toi odu moboos Kadazan doid manangaki / monongodu id boos Kadazan. Au kalati ii manangaki om / toi monongodu do boos Kadazan. Moboos nodii zo aki di odu dioho do Malazu ii au kotunud. Pihongoton dati dioho o boos Kadazan om Malazu. Komozon: Noumbak boos Kadazan om boos Malazu nga noumbak.
7. Manangaki/monongodu miboos id boos Malazu. Ingkaa nogi zioho doid tanak tongonini di suvai. Au koiho moboos Kadazan om au kalati boos Kadazan.

Dadi ihooh no kozo nunu aantakan kumaa paganakan Kadazan id daasom 50 toun (2014-2064) nung au tumimpuun miboos om moboos id boos Kadazan, boos tinau sondii.

Avasi do kivaa Komoiboos Kadazan (Kadazan Dictionary) sabaagi do sukuon songian kivaa boos Kadazan ii au olotian.

Nombo pakaazan Tinau Kadazan?

Nombo pakaazan Tinau' Kadazan?

Muug-tuug o pomogunan, ka do moomohoing di poguhu. Iho no, ka dioho, do mimang vahiu o ula-ula do tuhun.

Nokuo tu moboos o mohoing ngaavi miaga diti? Miaga kozo do kivaa topiumanan dioho do au' nodii gumuhi nunu ii kivaa di poguhu. Moguang zioho. Au' izioho aanangan do kokito do au' avasi nunu kaantakan ngavi di kavavagu. Nung au' alaat toi au kahasa, kikotumbazaan do au' ii zioho mongomi.

Mositi nopo do mimang buzu o timpu. Au' tumood ii. Sabap no diti om do kobuu-on toidau id pomogunan om id pogun ponogi do mositi do kaanu o Tinau Kadazan do mimang ohon tumanud lahan tavasi om kotunud do mimang sudong do kaantakan ngaavi kavavagu. Nung tumood o Kadazan, oduanan zioho. Nung au' monginobos do nunu komozon di kaantakan ngaavi doid tinau' dioho om doid dioho sondii, mositi no do kivaa kaantakan ii au' avasi. Mositi nopo do oduanan do timpu. Au' motu mimang o Kadazan do adadi miaga do 'dinosaur', ii mizau tangagazo kozo ii poimpasi di lizongan toun no nakatahib! Aiso no do suang tahun diti do baino. Tuhang po o no-ium.

Nombo di pakaazan do Tinau' Kadazan? Avasi daa do kivaa do tinimungan Kadazan id pogun suvai ii uha-uha ginumu do puu om doiho dii daa pogiduon do tuhun Kadazan. Nga nomboo do kivaa? Vookon tutumombuhui moboos do kivaa mamasok id Pogun Taiwan ii miipiaga do tuhun Kadazan, ka. Okonko Kadazan izioho! Aiso sabap nookuo tu mooi tindooi o tuhun Kadazan doiho, sundung do pakavasaon do polinta do Taiwan. Aiso padaamaan do papasaga o polinta Taiwan. Magampa do tana tungkus dovokon!

Doiti no haid o tuhun Kadazan mantad di tinuu po, mantad di didii' po. Aiso kinoizonon suvai, aiso pogun suvai, pakaazan do Kadazan. Mogonipi iho. Mogonipi tokou do poulolou, do pointudau tokou, ka do tongotuutuo ngaavi.

Doiti no o tuhun Kadazan. Doiti no Kadazan sogiigisom umul do pomogunan. Aiso kaanu moguzazang dioho mantad doiti, mantad tana ii otudungan do Nuhu Nabahu, ii singonuon daa do pogun Sina di poguhu po, di poguhu nokoikot o tuhun Bolitis. Bolitis sondii nopo nga magagampa kosimaan do tana diti om nogi pogun suvai. Au' pinoposongkuo tuhun Bolitis koloniol di poguhu do tuhun mamasok miaga do Kadazan. Momogusa noopo zioho do pinuavangan do kinoizonon diti.

Aiso nombo pakaazan. Doun Tinau Kadazan no o tana diti. Gompizon no daa do Kadazan o pogun diti!

Songian moboos o Kadazan do pogun dioho o tana diti, okonko komozon diti do suvai tinau au' kavasa mizon do doiti. Okon nogi do kikomozon iti do apatut o tinau' ngaavi ii suvai mantad Kadazan do mogidu mantad kinoizonon diti. Okonko miaga do vookon di tinau' suvai do monuu tuhun ii havan dioho doid politik do mogidu mantad sinompuuvan pogun Malaysia toi mogidu pakaazan doid pogun suvai.

Mantad diti do atahang do suvai tinau' nga' aiso ningkokoton do magaau do kinoizonon diti mantad do tuhun Kadazan om popoidu dioho. Tinau' suvai au' kavasa do monoto om monimbaagat do tuhun Kadazan om mamajal dioho do mimang dii au' kotunud om otuhid tumanud do undang-undang. Aiso nogi kavasa mamajal dioho do popoohon do kotumbazaan dioho.

Nung atagakan o tuhun Kadazan do tana diti, dioho ii do pihi do papadagang tana ii nokotungkus doid dioho mantad di aki-odu dioho. Iisai dii pahasaon nung aiso dii tana pavaahan do Kadazan do hamin?

Atahang kozo do tokito do ogumu nodii tuhun Kadazan ii mizon doid tana "reserve', tana ii aiso galan, tana ii tuhun mantad kinoizonon tosodu po nga' abaagizani. Tana kigalan ii nokotungkus doid dioho nakadagang no om naavi no ii usin gatang dii tana. Iisai ngaavi o nokobohi om poingizon doid tana ngaavi diti? Tinau' suvai ngaavi iti.

Iisai nodii pahasaon do tuhun Kadazan? Nung aiso tandasan, kaanu naku zioho monoimo do nakahasa zioho om do apatut do ia-on dioho o sinakagon dioho nunu ii kotunud om otopot?

Kosiisian tuhun Kadazan nung momusoou noopo montok do baino. Kumaa saviavi Kadazan id nombo noopo zioho do poingizon, kada no padagango o tana ii kigalan, tana ii pinotungkus do mohoing doid diozu. "Pusaka" iti, komozon au' kavasa do padagangon tu okonko naanu mantad tumos sondii.

Otogui nodaa o tinau Kadazan do mogiigizon doid tana do Pogun Sabah diti. Osima no daa o kopooposizon dioho. Sumapou nodaa kozo zioho om kaanu popobuu do kinoizonon diti montok sinakagon dioho om montok tuhun suvai ii poingizon do doiti.

Ouhi' no daa tuhun Kadazan doid tuhun sondii. Sokodungon no daa dii kivaa ningkokoton doid koposizon ii au' songkuo koiho lahan popobuu sondii. Au' daa koosi toi' osiisigo isai-sai tuhun Kadazan do monoimo sokodung mantad sompi-Kadazan nung pataakon ii doid kavasian miampai au' mobpiumon do balazan.

Osoosogit no daa koposizon tuhun Kadazan, mogkongoo' om kaanu tutungkap mantad Minamangun sabap no do kavasian dioho.

All Quiet at the Front

The mass media - and now, online commentators and bloggers or news portals in the internet - keep reminding us that things are not so well in the world. What about things in our country? Or state?

Well, that may be a bit remote to many of us. Let's go nearer to things that are closer to home. What we mean here concerns the Kadazan people.

Before that, it may be helpful if we list the organizations with objectives concerning the lot of the Kadazan people.

We can include the following as having objectives relating to the Kadazan people (many prefer to use the term "Dusunic race".)
1. KDCA - Kadazandusun Cultural Association
2. KLF - Kadazan Language Foundation
3. Kadazandusun Foundation
4. KSS - Kadazan Society Sabah
5. KCCI

In the field of politics, we have PBS, UPKO and PBRS, Pasok and so on. The respective leaders of these political parties have the same racial background. PBS and PBRS claim to champion multi-racialism. UPKO reputedly represent the Kadazans. Pasok claims to do the same thing.

One would expect that with all these organizations, political or otherwise, the lot of the majority of Kadazan people will be better off. But it is sad to note that many Kadazan, if not most, are barely scraping the surface in so far as the progress and development of the Kadazan people are concerned. (Note: The term "Kadazan people" is used in a loose sense that also include sub-groups who classify themselves under one of the "Dusunic races.")

Knowing the position of the Kadazan people in the past will be helpful. Those Kadazans who know this need to share this knowledge so that comparison can be made. Only then, the future of the Kadazans can be charted.

If Kadazan (KDM?) leaders fail to see the writings on the wall concerning their people, how can their future be assured? If Kadazan leaders are too individualistic in their approach, how can they help to improve the condition for their people, to help uplift their quality of life? When the God-given rights of their people are assailed, how are they to play their respective role? Will they? Are they ready to make the necessary sacrifice?

Kadazans in every walk of life need to think long and hard how they can lend a hand in the progress of their own people, protection of their rights, and their full participation and enjoyment of the fruits of progress.

Where are the Kadazan people NOW in terms of the following?

1. 1. Preservation of their identity as a distinct race; Recognition of the Kadazan a distinct people and that this be reflected in government census and official documents.
2. 2. Be treated as equals in every national and state undertakings, thus, being offered equal opportunities, e.g. scholarships, places in universities, higher level jobs, economic or business opportunities, government contracts, and so on.
3. 3.Level of respect by other races living in this country

May every Kadazan man or woman, young or not so young realise the predicaments they are in at this very moment. Only with the realization that everything is not right, that one can start to take action to put them right. To tell oneself that nothing is wrong is a recipe for disaster the effects of which no Kadazan may not be able to escape from.

(Note: I had been told that the Kadazan Language is the official language for the natives of Sabah whereas Bundu-Liwan is used as the medium of instruction in the Kadazandusun language taught in certain schools. In politics, leaders have coined KDM - Kadazan-Dusun-Murut.)

New Kadazan Dictionary

The first Kadazan Dictionary was prepared by Antonissen, a Catholic priest who spent the major part of his priestly life in North Borneo (now Sabah).

It was re-printed at least once due to demand.

Now, copies of a new version of this Kadazan Dictionary is available mainly as the result of the efforts of the Kadazan Society Sabah (KSS). This new version has five sections. The additions are -
a) 24 pages of illustrations, and
b) Bahasa Malaysia (Malay) - Kadazan Section

This dictionary is very much in demand. And there are many who spent days looking for a copy.

There was this lady who saw a copy of the first edition of the dictionary while she was studying in Australia. After returning to Sabah, she looked for a copy of dictionary for at least fifteen years. Upon knowing that there was a new edition of the Kadazan Dictionary, she went looking for a copy at several bookstores in the city. She did not manage to find one. On Wednesday, 29th January 2014, she managed to locate a bookstore (which is also a stationery store) at Donggongon that sells copies of the Kadazan Dictionary.

This shop is:
LOTINGGI DAMPIAN Books and Stationery
Lot 137, 2nd Floor, Megalong Mall
Donggongon
89500 Penampang
Tel: 019-5367989 (Pascal)

If anyone out there is looking for a copy of this dictionary, the shop mentioned above is the place where you can get a copy, priced at:
1. RM 50.00 (hard cover)
2. RM30.00 (soft cover)

Come and get your copy. The shop opens at 10.00 a.m. and closes at 6.00 p.m.. It is closed on Sundays.

Third Time in Limbo?

Why talk about "Third Time in Limbo?"

Could it be that the KDM people need a third time in Limbo in order to appreciate the importance of genuine understanding, mutual respect and unity among them? Could they end up in Limbo for the third time after the 13th Malaysian general election? And if Tan Sri Pairin Kitingan and Tan Sri Bernard Dompok lose in this election, what could possibly happen to the KDM people? Would the KDMs' position be better or worse off if Pakatan Rakyat won the election and form the next government?

These are some of the questions that may cross your mind as a KDM. Here are some more.

What do the younger generation of KDM leaders stand for? What are their vision and aspiration for the KDM people? Do they have genuine passion for the well-being of their people?

And more importantly! If the present KDM leaders fail to maintain their position, are these young leaders (who wins) ready to take over the helm of leadership, at least in the political arena? To what height and extent of progress could and would they take their people?

It is inevitable that elections will have repercussions, both positive and negative. This 13th Malaysian general election is no different. Relationships suffer. Friends fall apart. Family members may not talk to each other for a while. A sad state of affairs.

What is of paramount importance is that after the election, no matter who wins or loses, the KDM people come together again as one people for the sake of the coming generations of KDM. KDM leaders from both side of the political divide need to forge a winning formula for the continued progress and development of their people. This is vital in order that KDM people will not be swept into oblivion.

Further, the contribution of KDM leaders who lose are still needed. It does not matter what their political ideology is. Younger leaders who win have nothing to lose if they consider the merits and demerits of the views of their political opponents before making hasty conclusions.

The Huguan Siou Position
It is high time that the Huguan Siou be treated as what it should be: above partisan politics. The main role of the Huguan Siou is to bring about KDM unity; it is the place where differences between KDM leaders or groups are to be resolved; it is a pivotal position for molding genuine understanding and respect between KDM people.

Should there be other honorary positions, apart from the Huguan Siou, that could be awarded to KDM personalities who had made contribution toward the progress of the KDM or helped them in any other way that have lasting impacts? If so, what could these be? Should this happen, these other positions should compliment the role of the Huguan Siou. These are leaders who need to be men and women of action whereas the Huguan Siou is ceremonial. If not, the Huguan Siou has to do both.

KDCA (Kadazandusun Cultural Association)
KDCA should not be politicised. This will only weaken its standing and influence among the KDM, particularly the young.

By identifying and adopting the right strategies, KDCA can play a vital role in carrying out activities that lead to the overall development of the KDM people on a continuous basis. True enough, some of these are already in written form. But how far actions have been taken to achieve such objectives? KDCA need to recruit people with abilities to translate proposals into concrete action. If not, how can the KDM be in a better position ten, twenty, fifty years, a hundred years from now?

One of the important areas where KDCA can play its role is in the field of education. KDM's educational development should be made as one of the main activities of KDCA. Education is the only sure way of ensuring a secure future for the KDM people. What happened to the proposed Kadazan educational foundation that was supposed to be spearheaded by KDCA or some other group affiliated to KDCA?

What next?
The KDMs do not need a third time in Limbo.

However, you may notice that the KDMs are nowhere nearer their aspiration to become a progressive people, on par with other races in the Federation. Could this be a kind of Limbo? If it is not heaven, could it be hell? Don't ever allow it to be so!

Whatever happens, remember you will akways have a home in "Kadazan Homeland" ~ http://kadazan-homeland.blogspot.com/2017/10/the-kadazan-people-of-borneo.html

Updated today, 30 January 2014



Pascalis Claudius Lotinggi 
Copyright © 2013 All rights reserved
Kadazan: Tuhun Ku, Tinau Ku

The Kadazan People of Borneo

The ancestors of the Kadazan people had been described as being pagans. Among those who did so were the British people who were officials of the North Borneo Chartered Company. How many among the many races of long ago are not pagan? The Kadazan people did believe in a supreme spiritual being although they also believed in the existence of other spirits.

Pagan or not, no one has the right to look down on the Kadazans. No matter how many people want to deny it, there will always be Kadazan on this earth. Unless they are subjected to some form of genocide.

In the mean time, let us look at the name "Kadazan" since you may ask, "Where did the name 'Kadazan' come from?"

Some people ~ we do not know their actual intention ~ put forward the illogical idea that the name "Kadazan" comes from the word 'kedai' which is the Malay word for shop. How can a people whose ancestors had lived in a land from time immemorial suddenly want to call themselves after a shop. Shops ~ 'kadai' in Kadazan ~ are of recent origin.

In fact, the name "Kadazan" was already in use long before the British came. That is, long before "kedai" existed or came to the knowledge of the Kadazan people.

One Owen Rutter wrote in 1929 that the native people living in Papar called themselves "Kadazan". The other natives living in the western coastal areas in the north of Borneo Island ~ which the British called North Borneo ~ adopted the name "Kadazan". For example, in Penampang the name "Kadazan" supplanted the name "Tangaá". However, Tangaa animistic rituals were practised alongside the "Kadazan" rituals for a while until both became more and more insignificant with the onset of new belief systems.

Some had also put forward the argument that the Kadazan forebears came to this land about two millenia ago. Does this take away their right of being the first group of people whose ancestors made this place their homeland?

The two millenia may be a wild guess since it has been stated that migrations from mainland Asia came about before the onset of the Second Ice Age. The period between that time and now is too long so much so that legends abound as to what happened in between. The human mind is an idea-manufacturing machine. Who can refute the suggestion that someone or some people had such creative imagination making up the stories that are now left with us?

Who in their right mind would believe that a dragon could live at the top of Nabahu (Mount Kinabalu) made up of bare rocks? Who in their right of mind could suddenly believe that this dragon was guarding a pearl of great price? After all, dragons form a major part of Chinese folklore and legend. Could it be that the story was created by the then Chinese government as a design to stake a claim on this part of the world?

It is easy to create stories and if no one present an alternative view that could be just as plausible the former could become accepted as the "truth".

This leads us to conclude that these stories remain stories that entertain. These remain legend that may be repeated to amuse little boys and girls. But not thinking adults! (1)

Scientifically speaking, the Kadazan ancestors were among the many southward-bound human migrations before the Second Ice Age. The tribal people in Taiwan who are said to resemble the Kadazan of North Borneo, now Sabah, could well be from Borneo. This is a possibility with the new theory which is the "Out of South Easy Asia" theory which proposes that the migrations originated from South East Asia.

Let us allow the experts to unearth the truth. In time, we may come to know the actual truth about all these things. Meanwhile, let no one allow a word to escape his or her mouth that the Kadazan people do not belong to this place. They are very much part of Borneo. They are very much part of Sabah. They are people of the land.