Are the Kadazan

KUDAT: Rungus and Dusun tribal ethnic groups - two of the major native indigenous communities of the Kadazandusun in Sabah share the same belief, customs and tradition which they inherit from their forefathers thousands of years ago.

Their common rich traditional heritage however differs in many aspects particularly the dialect (language), some cultural practices including traditional garments, dance, gong beat and some cultural rites.Many Rungus elders believe that their forefathers were also from Nunuk Ragang - at Kg Tampias, Ranau. To commemorate the origin of the Dusuns, a large edifice was built at Kg Tampias to mark the original site of a large Red Banyan Tree (Nunuk Ragang) where the forefathers of the Dusuns and Rungus came from.

Generally, the Rungus also believe that they are also descendents of the semi-divine being `Kinoingan' and ‘Suminundu'. This pair begot seven children. The eldest Huminodun - a very beautiful female was sacrificed according to her own request to her mother Suminundu so that there would be food for the people for her flesh became rice or paddy and other parts of her body were made into other type of food.

Huminodun is now revered as the `Bambaazon' in Kadazan, `Bamabarayon' in Dusun and `Bambarazon' in Rungus or `spirit of the paddy'. Every year a harvest feast called `Magavau' or Tadau Kaamatan (Kadazan) or Tadau Kokotuan (Dusun) is held. Indeed this May is an auspicious month for all Kadazandusun communities-considered an annual recurring activity not merely a time of merrymaking but as a token of appreciation and gratitude to Huminodun. For the Rungus communities in Northern Sabah and elsewhere, they also believe that their ancestors were the descendents of he came to a spot known as Kg Tambuluran Runsud, one of the sons of Kinoingan and

Suminundu. Legend has it that Runsud, Longguvai and Tomui had decided to see the lands on the West of Sabah with a view to migrate later on.

On their way to the West, a chicken pen (kukurungan) placed as a marker of direction at a path-junction by the elder brotherLongguvai was moved by a member of the family inadvertently causing Runsud who was lagging behind during the journey to follow the wrong path and led him towards the North. Finally, after many months of journeying, he came to a spot known as Kg. Tambuluran in Kudat. Feeling tired of walking, he decided to build a shade or a hut to stay. To fend himself, one of his daily activities is to catch fish. One day he came across a mermaid amid the mangrove swamp who can talk. Without someone else to talk to, he started to learn the language of the mermaid and in the process he forgot his own original tongue. Thus, the dialect of the Rungus was believed to be the descendants of Longguvai, according to legend among the Rungus.

Speaking about the Rungus language or dialect, generally the Rungus dialect has many things in common with the Liwan Dusun dialect. Among the examples are `rain' - both these ethnics - use the same word `Darun' to refer to rain. Man or human being - is referred to both by the Rungus and Dusun (ancient term) as ‘riniba’. These are only some of the similarities.

Distinct dissimilarities are more profound in the names of some plants or herbs. Some of the examples are shown below:

Term	Rungus	Dusun
Tarragon plant -edible	Lompodos/Sivot	Bawing
	Monompuru	Komburongo
Pagan exorcism rite	Mogorunduk	Mogondi
Pineapple	Paranggi	Nanas
Durian	Ratu	Durian
Brown-rice Paddy	Raja Padi	Tadong

Meanwhile, Dusun has a single type of cultural dance - the `Sumayau' but the Rungus has three types or modes of cultural dances. The all-female `Sumundai' Dance usually danced to welcome new guests; `Mongigol' Dance is usually danced during a celebration and welcoming of newly-arrived guests; and lastly `Manaradan' Dance is a spiritual dance in honour of the Bambarazon - ` the spirit of the Paddy' or during a ceremony summoning the spirit to cure an ill-person.

Other distinct dissimilarities occur in aspects of cultural dress and matrimonial rites. The cultural dress of Rungus women is rather ornate and heavy with the wearing of bangle bracelets made from yellow-metallic bronze, although some prefer to do without them now. The Dusun women cultural garment by contrast is much simpler and leaner.

During a time of bereavement after a death of a family member, most Dusun families still practise and observe a sevenday all-night vigil customary practice called `modtudau' in both Rungus and Dusun,but most Rungus families or households now only do all night vigil for three days.

They said it is no more of the heavier task now to earn a living. For a . Rungus widow or widower, she or he is not allowed to marry until one year has passed. She or he is also not allowed to come out from the house what's more to work or `gumama' in the field for one week after the^-day of burial. The above account was related to me by a former Village Chief of Kg Minyak, Encik Morijau Ontogok, 74.

"Although the dissimilarities between Rungus and Dusun in many aspects of their lives including language are numerous, Dusun and Rungus both came from the same lineage of ancestors - all of which originally from Nunuk Ragang.

"It is more apt to say that Dusun and Rungus as well as the Kadazan are natural brothers," said Morijau, adding that Murut is another ethnic tribe quite similar to the Rungus in certain culture-related customs and tradition.