Monday, 29 July 2013
Sipadan Island
Located off the east coast of Sabah,
Sipadan Island is a small 12 hectare land mass that rises just 600
metres from the seabed. Part of the Tun Sakaran Marine Park, Sipadan
Island is known throughout the global diving community as one of the top
dive destinations in the world. It also is one of the most exclusive as
only 140 people are allowed to visit the island daily, with every
visitor checking in at the national park jetty on arrival at Sipadan
Island. Only a tiny fraction of Sipadan Island is open to visitors and there are
only basic amenities available, including a small resthouse and
toilets. Sipadan Island is home to an extensive range of birds and it is
common for visitors to spot at least a bird or two while on the island.
The island used to offer accommodation, but conservation efforts in
later years led to a decision to shut down and remove all accomodation
on the island in 2004 to preserve the island's ecosystem. Accommodation
is available at the nearby Sipadan Kapalai Dive Resort just offshore Kapalai Island, on Mabul Island or at Semporna on the coast of Sabah. Formed by a coral reef atop an extinct volcano cone, the island and the
waters that surround it offer divers an amazingly rich experience, from
snorkelling among the outlying reefs, to wall diving along the cone of
the undersea volcano. The myriad of marine life seemingly on display in
Sipadan's waters are simply astounding. Turtles, sharks and barracudas
are just some of the inhabitants of this undersea paradise. There are as
many as twelve well known dive sites around the island, including
Barracuda Point, and Turtle Cave, each offering a unique look at the
mysteries of the sea.
Kinabalu National Park
overing an area of 754 square kilometres, Kinabalu National Park was
established in 1964 as a haven to preserve a myriad species of flora and
fauna, including the world's largest flower and the largest pitcher
plant. Thus, it was no surprise when it earned the privilege of becoming
the first national park in Malaysia to be designated as a World
Heritage Site by UNESCO in December 2000. Due to its proximity to Kota Kinabalu, it is a popular destination for those seeking respite from the hustle and bustle of city life.
The park, unlike its counterpart Mulu National Park which is famous for the Mulu Caves, is acclaimed for its diverse range of plants and animals and high levels of endemism. Kinabalu National Park has recorded over 600 species of ferns, out of which 50 are indigenous to the park. This amount is 20 percent more than recorded on the entire continent of Africa. The park also contains an abundance of the Nepenthes insectivorous pitcher plants, of which five out of 13 species can only be found here. The park's role as an important biological site in the world was highlighted by a survey conducted on the botanical life in the park. The survey revealed an astounding 5,000 to 6,000 plant species thriving in Kinabalu National Park, an amount higher than that of all the plant species of Europe and North America, excluding Mexico's tropical regions, combined.
The main attraction in Kinabalu National Park is Mount Kinabalu. The foundations for Mount Kinabalu was created 15 million years ago when huge amounts of molten rock were forced up to the surface, eventually hardening into a granite mound. Though it was formed only 10 million years ago, it is still considered the youngest non-volcanic mountain in the world and is still growing at a rate of 5 millimetres a year. The climb up to the summit of Mount Kinabalu is one of the main reasons why many visit the park every year. The adrenalin rush as one attempts to conquer the mountain, the sense of achievement after a successful hike and the breathtaking views during the climb makes all the effort worthwhile.
A visit to the quaint Poring Springs is highly suggested to those who wish to just stroll through the park and enjoy its natural beauty. Famous for the therapeutic hot springs, Poring Springs has quite a few attractions to offer its patrons, including a butterfly farm, filled with a mesmerizing variety of butterflies, and an orchid conservation centre that is bound to amaze.
Ever wonder how does the rainforest look like from a bird's eye view? The Poring Canopy Walkway might be able to give its visitors such an experience, with its excellent views of the forests, streams and waterfalls from as high as 41 metres above the ground. For those who fancy a refreshing dip in cool waters there is the Kipungit Waterfall. Just a 30 minute hike along well-marked paths from Poring Hot Springs, an afternoon at the waterfalls is a wonderful way to spend time with family and friends.
The many delights of nature experienced by visitors at Kinabalu National Park makes this tourist destination a truly unforgettable one.
The park, unlike its counterpart Mulu National Park which is famous for the Mulu Caves, is acclaimed for its diverse range of plants and animals and high levels of endemism. Kinabalu National Park has recorded over 600 species of ferns, out of which 50 are indigenous to the park. This amount is 20 percent more than recorded on the entire continent of Africa. The park also contains an abundance of the Nepenthes insectivorous pitcher plants, of which five out of 13 species can only be found here. The park's role as an important biological site in the world was highlighted by a survey conducted on the botanical life in the park. The survey revealed an astounding 5,000 to 6,000 plant species thriving in Kinabalu National Park, an amount higher than that of all the plant species of Europe and North America, excluding Mexico's tropical regions, combined.
The main attraction in Kinabalu National Park is Mount Kinabalu. The foundations for Mount Kinabalu was created 15 million years ago when huge amounts of molten rock were forced up to the surface, eventually hardening into a granite mound. Though it was formed only 10 million years ago, it is still considered the youngest non-volcanic mountain in the world and is still growing at a rate of 5 millimetres a year. The climb up to the summit of Mount Kinabalu is one of the main reasons why many visit the park every year. The adrenalin rush as one attempts to conquer the mountain, the sense of achievement after a successful hike and the breathtaking views during the climb makes all the effort worthwhile.
A visit to the quaint Poring Springs is highly suggested to those who wish to just stroll through the park and enjoy its natural beauty. Famous for the therapeutic hot springs, Poring Springs has quite a few attractions to offer its patrons, including a butterfly farm, filled with a mesmerizing variety of butterflies, and an orchid conservation centre that is bound to amaze.
Ever wonder how does the rainforest look like from a bird's eye view? The Poring Canopy Walkway might be able to give its visitors such an experience, with its excellent views of the forests, streams and waterfalls from as high as 41 metres above the ground. For those who fancy a refreshing dip in cool waters there is the Kipungit Waterfall. Just a 30 minute hike along well-marked paths from Poring Hot Springs, an afternoon at the waterfalls is a wonderful way to spend time with family and friends.
The many delights of nature experienced by visitors at Kinabalu National Park makes this tourist destination a truly unforgettable one.
The Upside Down House Of Sabah
The Sabah upside down house started to open to the public in February 2012. This 150 square meters upside down house was built by a local entrepreneur at around RM500, 000. The Sabah upside down house is based on the ethnic Dusun architecture. It only costs you RM10 to enter this upside down house. Before you enter, the staff will greet you at the entrance to show you around the house. One quaint custom about this house that you will be asked to hit the gong at the entrance for about three times before proceeding.
This amazing upside down house comes complete with all the rooms that you would find in a regular house and even looks like any typical traditional house, with one notable difference. Everything is built upside down! In this Sabah house, you would be walking on the ceiling instead of on the floor. All the furniture you see in this upside down is firmly bolted on the ceiling. The traditional local decoration throughout this house is very eye-catching too. This Sabah house even has a garage complete with an upside down car, which is also bolted to the ceiling. At the back of this house, there is an upside bicycle on display.
You can only imagine what unique sensation it would be by walking in the living room, kitchen, bedroom, balcony and toilet of this odd Sabah house. It must be interesting to see all the stuff such as televisions, radio, washing machine and sewing machine being fixed on the ceiling. Just be careful, you might get dizzy and disorientated if you hang around in this upside down house for too long!
Are you feeling hungry after touring this amazing upside down house? You’ll be very glad to know that the Rumah Terbalik Café is just nearby within the compound of this unique house. The Rumah Terbalik Café offers a decent selection of food and beverages to keep all the hunger pangs at bay. Apart from the café, there is also a gift shop in the house compound for you to get some souvenir as a memento of your visit to this unique house.
If there is a compelling reason for you to visit the district of Tuaran, the upside down house is worth the trip to there. You’d be crazy to miss out visiting one of the only five upside down houses in this whole wide world. Once you’ve been here to the Sabah upside down house, you’ll never forget this experience for years to come!
Kalimaran Festival
Murut’s Kalimaran Festival
Sabah has over 32 indigneous groups, and each ethnic would have 5 or more sub-ethnic, so many that even Sabah Cultural Board can’t tell who they are by looking at the custom (I asked them before). Murut means “Men of the hill,” the 3rd largest indigenous groups in Sabah, they are usually farmers and hunters live in interior area. Murut are people also found in Sarawak and Kalimantan.
Kalimaran Festival is an annual state-level celebration for Murut culture in Murut Cultural Centre, which is made of Belian wood (hardest tropical hardwood timber), at Kampung Pulong, about 13km from Tenom town. To marry a KadazanDusun girl, a few buffalo is enough. However, to marry a Murut girl, you would pay the dowry for life. This festival is the best time to see the demo of Tinauh, the Murut wedding ceremony that would last for week, the biggest of all indigenous races in Sabah. For demo, they only show it in a day.
Mount Trus Madi
Tambunan
Avid mountaineers and adventure seekers take heed! If it’s a challenge that you're looking for, look no further than Mount Trusmadi.
The Trus Madi Forest Reserve is bordered by three districts—Ranau up north, Tambunan on the west, Keningau down south, and Sook in the east. The forest reserve is classified as a Class 1 Forest Reserve and it covers 184, 527 hectares of land.
Situated circa 70 kilometers southeast of Kota Kinabalu and standing at 2, 642 meters (8, 668 feet) tall, Mount Trus Madi is the second highest mountain in Sabah and Malaysia after Mount Kinabalu. However, it is said to offer a tougher challenge to its climbers compared to Mount Kinabalu.
To reach the summit from the starting point, climbers will be trekking through 4.9 kilometers of heavily foliaged virgin rainforest. Mount Trus Madi consists of five different types of vegetations—lowland mixed dipterocarps, hill mixed dipterocarp forest, lower montane forest, upper montane forest, and summit scrub.
The slopes of Mount Trus Madi are steep, winding, and often mucky. The forest’s rich vegetation acts as a habitat for birds, wild animals, as well as a number of exotic floras such as orchids and several types of medicinal plants. Another interesting thing to spot is the unique pitcher plant, Nepenthes x trusmadiensis—natural hybrid between Nepenthes lowii and Nepenthes macrophylla which is endemic to Mount Trus Madi alone.
Walking along the Taman Bunga (Flower Garden), which blooms with colourful flowers at certain times of the year, you will be able to see the beautiful aerial view of Tambunan town. Having reached the summit of Mount Trus Madi at dawn, weather permitting, you will be enraptured by a breathtaking vista of Mount Kinabalu that lies approximately 40 kilometers north—an absolutely rewarding climb!
Avid mountaineers and adventure seekers take heed! If it’s a challenge that you're looking for, look no further than Mount Trusmadi.
The Trus Madi Forest Reserve is bordered by three districts—Ranau up north, Tambunan on the west, Keningau down south, and Sook in the east. The forest reserve is classified as a Class 1 Forest Reserve and it covers 184, 527 hectares of land.
Situated circa 70 kilometers southeast of Kota Kinabalu and standing at 2, 642 meters (8, 668 feet) tall, Mount Trus Madi is the second highest mountain in Sabah and Malaysia after Mount Kinabalu. However, it is said to offer a tougher challenge to its climbers compared to Mount Kinabalu.
To reach the summit from the starting point, climbers will be trekking through 4.9 kilometers of heavily foliaged virgin rainforest. Mount Trus Madi consists of five different types of vegetations—lowland mixed dipterocarps, hill mixed dipterocarp forest, lower montane forest, upper montane forest, and summit scrub.
The slopes of Mount Trus Madi are steep, winding, and often mucky. The forest’s rich vegetation acts as a habitat for birds, wild animals, as well as a number of exotic floras such as orchids and several types of medicinal plants. Another interesting thing to spot is the unique pitcher plant, Nepenthes x trusmadiensis—natural hybrid between Nepenthes lowii and Nepenthes macrophylla which is endemic to Mount Trus Madi alone.
Walking along the Taman Bunga (Flower Garden), which blooms with colourful flowers at certain times of the year, you will be able to see the beautiful aerial view of Tambunan town. Having reached the summit of Mount Trus Madi at dawn, weather permitting, you will be enraptured by a breathtaking vista of Mount Kinabalu that lies approximately 40 kilometers north—an absolutely rewarding climb!
Kaamatan Festival
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!
The Importance of the Harvest Festival in Sabah
The Importance of the Harvest Festival in Sabah
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.
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
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:
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....." |
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 NgadauIn 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.
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:
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):
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.
Because there were no seeds in the
world then, Kinoingan in the end resourced to sacrificing his
only, beautiful and obedient daughter so that all his people
would have seeds to grow food they needed. Her head gave rise to
coconuts, her flesh became rice padi, her blood (the most
precious part) red rice, her fingers ginger, her teeth maize,
her knees yams and other parts of her body many more edible
plants. When the padi began to ripen, Kinoingan's wife, Suminundu was requested to first pick a little of it, thresh it, fry it, mix it with coconut flesh and its water and share it with her people and pets. Later, when the harvest came and Suminundu cut the stems of the padi with her sickle the voice of her daughter was suddenly heard requesting her to be careful. When the time came for Kinoingan and his wife Suminundu to ascend to the heavens Kinoingan informed his wife that they had yet to perform some ceremonies, including a great feast for all the people he had created. For it was the request of Huminodun that it be done to "bestow their love and respect to her for the inheritance of the people of this world". But first he wrote down the customs of each country to guide the people. For those who could not read, he taught priestesses prayers for festive days and for curing sicknesses. But when the time for the feast came, Kinoingan was not happy. He felt a deep paternal longing for Huminodun and thought that she would surely be leading the feast if she were to be alive. Sadly, he played a tune with his bamboo flute and called his daughter's name. Miraculously, Huminodun came out of a big jar that was used to hold the remains of the threshed padi. Her return to life added untold joy to the festivities. When the feast was over, Kinoingan, his wife and his daughter disappeared in the heavens, bidding farewell to their guests. |
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
CelebrationsThe 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.
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.
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.
Sepilok Orang Utan Sanctuary
"Borneo, along with Sumatra, are the only place where orang utans are found in the wild"
Plight of the Urang Utan
Orang utans are indigenous to Borneo and Indonesia’s Sumatra. Their exact population is difficult to determine, but evidence gathered through studies of orang utan nests suggests that there were fewer than 30,000 of them left in the wild. And that was 10 years ago.
Today there could be as few as 15,000 left, the majority of which lives in Borneo.
This drastic reduction is a result of human activity that affects their natural habit, the rainforest.
In the last 20 years an estimated 80% cent of suitable orang utan habitat has disappeared, and only around 2% of what remains is legally protected.
Sepilok Orang Utan Sanctuary – Wildlife Rehabilitation
In 1962 Barbara Harrison, with the backing WWF, visited Sabah and reported that the orang utan was an endangered species and campaigned for its protection.
The following year orang utans became officially protected under the Fauna Conservation Ordinance, which, among other things, prohibits hunting, trading or keeping them as pets.
She then began to rescue young orang utans being kept locally as pets, and the idea grew of rehabilitating these animals to fend for themselves so that they might re-adapt to life in the wild.
In 1964 43km² of jungle rainforest was set aside and the Sepilok Rehabilitation centre was established to rehabilitate orang utans for reintegration into the wild.
Today around 80 orang utans are living free in the reserve and there are about 25 juveniles and babies living in the nurseries at the center’s buildings.
Sepilok Orang Utan Sanctuary or Zoo?
We have visited and been supporters of the centre for a number of years during which time we have heard conflicting opinions from people that have visited; some likening it to a circus or zoo, saying that it is too touristy.
We couldn’t disagree more.
If you’re going there expecting to see wild orang utans swinging from trees, forget it. Those that have been living in the reserve for a long time don’t come to the platform for feeding, they are not seen by the tourists, they have been rehabilitated.
What you see are those that are in the last stage of rehabilitation. They have been released but are either a little lazy or still a bit timid to find their own food, so they return to platform for an easy snack.
The food supplied by the centre is purposefully designed to be monotonous and boring so as to encourage the apes to start to forage for themselves.
Most animals eventually achieve total independence and become integrated into Sepilok’s wild orang utan population. To avoid overcrowding the forest, some are relocated to Tabin Wildlife Reserve, an area of virgin rainforest twice the size of Singapore.
In
our opinion the centre, with the help of the Sepilok Orangutan Appeal
UK, carries out great work for the conservation and preservation of the
orang utan population in Malaysian Borneo, and they provide vital
education for both local people and foreign visitors. It is very rare and difficult to see these beautiful animals in the wild as they live in dense jungle and their numbers are so few. At Sepilok you are guaranteed to see the apes.
By understanding the work that is being done and why it’s done, you won’t be disappointed with your visit.
Putting the Wild in Wildlife
Although orang utans are the stars at Sepilok Orang Utan Sanctuary, the other wildlife is not to be sneered at. Pig tail and long tail macaques often join the orang utans and visitors during feeding times hoping for an easy meal.
If provoked, the macaques can get quite aggressive towards each other and visitors, but they are quite fascinating to watch as they groom and play together.
There are also various walks within the reserve taking you from tropical highland rainforest to lowland mangrove swamps offering the opportunity to see a multitude of wildlife.
Feeding times at the centre are at 10:00 and 15:00 daily. A DVD presentation is shown 08:30, 11:00, 12:00, 14:10 and 15:30 daily. It outlines the work being carried out there.
Getting there
Situated on the east coast of Sabah, 23km from Sandakan, the centre is easily reached. Frequent daily flights or buses and air-conditioned coaches go to Sandakan from Kota Kinabalu and Tawau.
A flight takes about 40 mins, whilst a bus/coach takes about 6 hours. If you do go by bus ask to be dropped off at Jalan Sepilok, which is a 2.5km walk from the centre.
From Sandakan you can join the Sepilok public bus, Batu 14, from Sandakan bus station near the central market or get a taxi.
If you are getting a taxi from the airport remember to purchase a taxi coupon before you depart.
Another option is to hire a car from KK. The roads are pretty good and a four wheel drive is not necessary to reach Sepilok.
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