The Kadazandusun Language

Written by Mary Cassandra Christinus, Merrylove Glory Albert and Shireen Ali | Edited by Sonia Yashoda Baskaran and Velvette Rozelle Roger | Published for the Komuhakan Movement

Multilingualism forms part of our identity — a cultural staple is to hear at least three different languages in casual talk at any given time. Malaysia is home to 138 languages, 54 of which are indigenous to Sabah. The linguistic history of Borneo is notoriously complex, though its roots can be traced back to Austronesian speakers from the Philippines who settled here between 4,000 and 4,500 years ago. The modern languages of Borneo we know today began to develop as the settlers diversified along the west coast.

The Dialects of Different Ethnic Groups

Contemporary Kadazandusun, the conjoined name of the standard language of the Kadazandusun people, is frequently used as a loose umbrella term for all languages within the same family. The indigenous languages of Sabah are proposed to represent five major divisions: Bonggi (the Bonggi language) and Idaanic (Ida’an, Begak) of Northeast Sabah, and Greater Dusunic (Kadazandusun, Rungus), Greater Murutic (Murut), and Paitanic (dialects of Beluran and Langakabau) found in Southwest Sabah.

The nomenclature of each dialect is heavily influenced by environmental themes, for example: the names of rivers, trees, animals, mountains and stones. A collection of the different ethnic groups in Sabah according to the district of settlement, regional dialect, and language family is shown below (King and King, 1984).

The Dusunic language family consists of 13 dialects, constituting the largest indigenous society in Sabah. They mostly live in both the east and west coasts, as well as the north and inland areas.

Table 1: Ethnics that belongs to the Dusunic language family according to district of settlement and dialects

Ethnic groups within the Paitanic family can be found along the east coast of Sabah.

Table 2: Ethnics that belong to Paitanic language family according to district of settlement and dialects

Peoples belonging to the Murutic family are native to inland regions such as Keningau, Tenom, Nabawan and Pensiangan. A handful of Sabahans still consider the Murut sub-ethnic group as distinct from Kadazandusun. However, the National Kadazan Congress of 1961 classifies the Murut people as part of the Kadazandusun.

Table 3: Ethnics that belong to the Murutic language family according to district of settlement and dialects

History and Development of Kadazandusun

The early languages of the Kadazan and Dusun population had no writing system. Rural communities were introduced to literacy in the early 1880s by the Catholic Mill Hill Missions from England, who taught in the local dialect before gradually shifting to an English medium. St. Michael’s School, built by the Mill Hill Fathers in 1888 out of bamboo and rumbia palms, was among the earliest schools in Sabah- today, we know it as SM St. Michael, Penampang. Through the work of the missionaries, forty schools were established by the 1950s from which emerged a first generation of individuals fluent in both English and their native language.

The Kadazan/Dusun mother-tongue saw lively growth in the 1950s. Initial efforts to preserve the language owe thanks to Father A. Antonissen who, with the help of the local Kadazan community, secretly compiled the first manuscript for the Kadazan Dictionary and Grammar while interned by the Japanese during the Second World War. The manuscript was published with the help of the Australian Government Printer in 1953- the same year Tun Fuad Stephens included a ‘Kadazan corner’ in the Sabah Times.

Stephens vitalised the uplifting of his culture, believing that a principle link in strengthening unity between the Kadazandusuns would be to standardise the shared language of the people. ‘Dusun’ (as deemed by the government at the time) was first broadcasted on Radio Sabah in 1954 — the programme was met with encouragingly enthusiastic response, transmitting up to 14 hours a week by 1960 and promoting the idea that the Kadazandusuns all belonged to a single language.

After the confederation of Malaysia in 1963, the issue of the Kadazan or Dusun label gave rise to further confusion on cultural identity — even more so in light of the need to assimilate into a greater national culture. Slowly but surely, harmonisation was underway: the first breakthrough came in 1985 when the Kadazan Cultural Association (KCA) decided upon the common orthography to be used. Conflicting views on the identity of the language continued well into the 1990s despite attempts by the KCA to achieve compromise.

The introduction of Kadazan/Dusun into schools was only seriously pursued in 1994 largely in part by YB Tan Sri Bernard G. Dompok, himself a Kadazandusun and Member of Parliament. At this time, however, the language still had no clearly defined designation. After dialogue between the Kadazandusun Cultural Association (KDCA) and the United Sabah Dusun Association (USDA), the unified term Kadazandusun was declared as the official name of the language of the Kadazandusuns in January 1995. Kadazandusun was successfully integrated into Sabah schools in 1997.

In view of the vast array of different vernaculars within local communities, representatives from both KDCA and USDA agreed on the most appropriate dialects being those of Bundu and Liwan, the two largest groups cited as “central Dusun” by the Summer Institute of Linguistics in 1980. Thus, in April of the same year, Bunduliwan was announced as the official dialect of the Kadazandusun language.

Nevertheless, each ethnic group commonly speaks in their respective dialects in daily conversation. In fact, neighbouring localities are able to understand each other by virtue of similarities in pronunciation and vocabulary, such as in the terms used for numerals, body parts, and daily objects as exhibited below (Sansalu, 2014). Resemblances in the range of dialects across Kadazandusun are a reflection of how the language, at one point or another, stem from the same place of origin.

Table 4: Similarities in naming of numbers

Table 5: Similarities in the naming of body parts

As Bahasa Melayu was established as the national language of Malaysia, the Kadazandusun people adopted a combined vernacular of both Bahasa Melayu and their mother-tongue in daily conversations, as vividly observed in today’s pattern of slang usage amongst the Kadazandusuns.

Kadazandusun Literature

The Kadazandusun people inherit precious oral traditions from their ancestors encompassing advice, entertainment, and morals that serve to guide the young generation of today. As the Kadazandusun people were mostly illiterate, the origin of many works of literature remain unknown.

TANGON

Tinimungan Tangon Kadazandusun, a book on short stories and Sabah ethnics, edited by Rosliah Kiting and Minah Sintian, (2016).

Folk tales in Kadazandusun are called tangon, while the Dusun Bunduliwan equivalent is susuyan gulu-gulu. Existing since ancient times, tangon has evolved through the ages and become widespread throughout the traditional community as a form of entertainment and moral guide to children.

Some of the earliest known records are Yanakanak om Rogon Gayo from Kampung Bundu Tuhan, Bootiza from Tambunan area, Tadau om Wulan which chronicles the origin of the sun and moon, as well as Rumpad Nipon which tells the story of how the spirit of rice or Bambaazon turned into an ugly human being.

SUNDAIT

Sundait, or riddles, is derived from the words; sunudai (to tell) and karait (to answer). The tradition of monundait (riddling) demonstrates the ability of the people of the past to construct short yet challenging puzzles, as well as their wisdom in working out the correct answers.

(Photo credits to Chloe April Koh, Komuhakan Design Team)

Translation:

Pregnant every night, gives birth every morning.

Answer: A house because it is usually full of people at night and empty of all its occupants in the morning.

(Source: Dusun Riddles of Sabah, compiled & edited by Roziah Uji)

TAALA’ALA

The word taala’ala refers to the spoken poem presented during miala-ala (poems are recited back-and-forth in response to each other). Miala-ala has become a popular form of casual recreation during leisure time or communal activities such as festive gatherings. Some taala’ala have their own implied meaning that is difficult to explain. Miala-ala not only challenges the creativity of the poet, but also provides mindful advice and teachings to the audience. The following is an example of the structure of the taala’ala:

(Photo credits to Chloe April Koh, Komuhakan Design Team)

Translation:

The fern plant swaying in the wind, filled with turipos, only one was mixed, the child of kologiau.

Turipos (the blue-crowned hanging parrot) is a small mainly green parrot found in forested lowlands in a large region in Southern Asia. Its name is derived from two significant factors; their beautiful blue crowns and their habitual behaviour of hanging upside down. Meanwhile, Kologiau (the zebra dove) is a species of bulbul whose beautiful liquid notes are heard beside Bornean rivers, both upland and lowland. In this taala’ala, the turipos symbolises an attractive man. The kologiau, or the zebra dove is a symbol that represents a friendly lady. It may also stand as a symbol of peace. Therefore, these lines are symbolic of the fact that of all the women, only those who are friendly and charming will win a man’s heart.

SUDAWIL

Sudawil is a type of Kadazandusun oral poetry which is rich with the beauty of the indigenous language; it teaches, entertains, and showcases the culture of the Kadazandusun community. Generally, sudawil is presented in the form of heartfelt singing whereby the emotion of the poet is conveyed through its theme, function, intonation, and melody.

(Photo credits to Chloe April Koh, Komuhakan Design Team)

Translation:

Who is that young girl? Friendly and beautiful, if one does not want the tradition to disappear, pass it on to the next generation.

(Source: Sudawil do Kadazandusun doid Bunduliwan by Benedict Topin & Patrick Guritom)

SHORT STORIES AND NOVELS

The 1960s saw massive publication of Kadazandusun literature as short stories were frequently aired on the radio. One of the earliest locally published works was Samuel Lajang’s ‘Tanong do Kadazan’ in 1962.

Apart from that, daily newspapers such as the Sabah Times, the Borneo Post, and the Daily Express also played a role in introducing Kadazandusun short stories to the local community, such as Jafrin Kaingud’s ‘I Tina’ (Mother) from Papar, ‘Noinvoguvan oh Koposizon’ (Renewal of Life) by Christina Omok from Penampang and ‘Sinduol Ginawo Di Au Milo Do Lingoson’ (Incurable Broken Heart) by Joseph Yabai from Keningau.

On top of that, initiatives from organisations such as the Kadazandusun Language Foundation (KLF) have provided a platform for writers to express their talents, such as with the Kadazandusun Literary Award programme. In 2013, Wailin Ransidin Sambandor from Kampung Sungoi, Tuaran became the first laureate of the award for her work ‘Ginoris Miagal Kinabalu’ (As Tough As Mount Kinabalu), who won again in 2015 with ‘Rombituon Ko Ih Ginawoku’ (You Are the Star of My Heart). The latest recipient of the price, Viannie Tonggoritom, a teacher from Tambunan, was crowned in 2019 for her novel ‘Pogiroton Nopo Ginawo’ (Be Courageous).

YBhg. Tan Sri Bernard G. Dompok presenting the trophy to the winner (Ms Wailin Ransidin Sambandor) during the Kadazandusun Literary Award Dinner 2013. Photo credits to KLF Newsletter.

YBhg. Tan Sri Bernard G. Dompok presenting the trophy to the winner (Ms Wailin Ransidin Sambandor) during the Kadazandusun Literary Award Dinner 2015. Photo credits to KLF Newsletter.

Viannie Tonggoritom, winner of the 3rd Kadazandusun Literary Award, with her prizes. Photo credits to Oswald Supi, Daily Express

In Essence

The numerous theories behind the early development of languages in Borneo is a testament to the complexity and uniqueness of our indigenous languages. The abundance of different dialects and slang across nearly every village throughout the state illustrates the rich linguistic culture of Sabah.

The introduction of literacy to the natives marked the beginning of the Kadazandusun language we know today, an evolution owing thanks to the contributions of both the local and international communities. Tun Fuad Stephens’ inclusion of a Kadazan Corner in the all-English Sabah Times was a milestone in embracing the culture of the Kadazandusuns- a responsibility that today belongs to all of us. Whether it be texting your friends in Kadazandusun slang, speaking casually in your mother tongue with your grandparents, or just learning about the language by reading articles like this one- every bit has a part to play in preserving our Sabahan heritage.

The oral traditions of the Kadazandusun illustrates the creativity and inventiveness of our ancestors, despite being illiterate at the time of creation. Based on these folk tales, as well as the pieces of advice passed down to us, we can observe the importance of moral values within our culture. For example, the Kadazandusuns emphasise the quality of being soft-spoken to cultivate respectful relationships and avoid inadvertently offending others. That being said, documenting these oral (and literary) traditions is paramount in the effort of conserving the Kadazandusun culture for generations to come.

References

Images

1. Randall, J. (2020) Kadazan-English and English-Kadazan Dictionary, image. Abebooks. Available at: [https://www.abebooks.com/servlet/BookDetailsPL?bi=22890248397] Accessed: 9th June 2020.

Books

1. Abdullah, L.N.B. and Baga, V. (2013). Hiis Tinungkusan Tinaru Kadazan Dusun. Malaysia: Institut Pendidikan Guru Kampus Kent.
2. Reid, A. (2003). “Technology and Language: Negotiating the Third Revolution in the Use of Language.” in Lindsay, J. and Tan, Y. Y. (ed.) Babel or Behemoth: Language Trends in Asia. Singapore: Asia Research Institute, pp. 11–20.
3. Razalie, R.U. (ed) (2008). Dusun Riddles of Sabah. Malaysia: Opus Publications Sdn. Bhd.
4. Sintian, M. and Kiting, R. (eds) (2016). Tinimungan Tangon Kadazandusun. Malaysia: Universiti Pendidikan Sultan Idris.

Journals

1. Bating, H. (2014). Karya cerpen Kadazandusun dalam konteks kurikulum. Procedia — Social and Behavioral Sciences, Volume 134, pp. 350–363.
2. Blust, R. (2010). The Greater North Borneo Hypothesis. Oceanic Linguistics, Volume 49, №1. pp 44–118.
3. Dani, N.A. and Kining, S. P. (2016). Impak Dialek Melayu Sabah ke atas Bahasa Ibunda Generasi Muda Etnik Kadazandusun. International Journal of the Malay World and Civilisation (Iman) Volume 4, Issue 2. pp. 45–55. Available at: [http://journalarticle.ukm.my/10912/1/IMAN-2016-0402-05.pdf] Accessed: 5th June 2020.
4. Gallus, C. and Low, K.O. (2016). Tangon Dusun Liwan: Satu Analisis Tema. Gendang Alam, Volume 6, pp. 27–54.
5. Jumil, F., & Taisin, N. (2017). Nilai Pendidikan Dalam Tangon-Tangon Masyarakat Kadazandusun. PENDETA: Journal of Malay Language, Education and Literature, Volume 8, pp. 36- 46. Available at: [http://ejournal.upsi.edu.my/index.php/PENDETA/article/view/1233] Accessed: 6th June 2020.
6. King, J. K. and King, J. W. (1984) Languages of Sabah: A Survey Report. Pacific Linguistics, Series C, №78.
7. Lasimbang, R. and Kinajil, T. (2000). Changing the Language Ecology of Kadazandusun: The Role of the Kadazandusun Language Foundation. Current Issues in Language Planning, Volume 1, Issue 3, pp. 415–423.
8. Lasimbang, R. (2004). To Promote the Kadazandusun Languages of Sabah. ABD, Volume 34 , Issue 2. pp. 10–12.
9. Pugh-Kitingan, J. (2017). “An Overview of Cultural Research in Sabah.” Borneo Studies in History, Society and Culture. pp. 235–259.
10. Reid, A. (1997). “Endangered Identity: Kadazan or Dusun in Sabah (East Malaysia).” Journal of Southeast Asian Studies, 28, pp 120–136.
11. Sansalu, D. (2014). Persamaan Dan Perbezaan Sebutan Dan Makna Dalam Pelbagai Dialek Bahasa Kadazandusun. Procedia: Social and Behavioral Sciences. 134. pp. 446–453. Available at: [https://www.researchgate.net/publication/275244951_Persamaan_Dan_Perbezaan_Sebutan_Dan_Makna_Dalam_Pelbagai_Dialek_Bahasa_Kadazandusun] Accessed: 4th June 2020
12. Taisin, N. J. (2014). Genre Puisi Lisan Tradisional Kadazandusun (Sudawil): Bahasa Perlambangan Dalam Sudawil ,Percintaan Dan Kasih Sayang Dari Dimensi Alam Dan Budaya. Procedia: Social and Behavioral Sciences, Volume 134, pp. 291–297. Available at: [https://www.sciencedirect.com/science/article/pii/S1877042814031619] Accessed: 6th June 2020/

Research Papers

1. Kiting, R., Talin, R. and Hj. Mahali, S.N. (2016). Talaala (Pantun) Kadazandusun. Available at:[https://www.researchgate.net/publication/304569485_Talaala_Pantun_Kadazandusun] Accessed: 6th June 2020.

Dissertations

1. Smith, A. D. (2017). The Languages of Borneo: A Comprehensive Classification. PhD in Linguistics. The University of Hawai’i at Mānoa.

Conference papers

1. Kiting, R. (2013). ‘Unsur-unsur Sejarah Dalam Sudawil (Pantun) Kadazandusun.’ Seminar Pendidikan Sejarah dan Geografi. Universiti Malaysia Sabah, 29–30 August. Available at: [https://www.researchgate.net/profile/Rosliah_Kiting/publication/325486300_Unsur-unsur_Sejarah_Dalam_Sudawil_Pantun_Kadazandusun/links/5b1111d90f7e9b498100ce41/Unsur-unsur-Sejarah-Dalam-Sudawil-Pantun-Kadazandusun.pdf] Accessed: 6th June 2020.
2. Kiting, R. (2011). ‘Komponen Nilai Dalam Sudawil (Pantun) Kadazandusun.’ Simposium Keagungan Sejarah Suluk Sabah Siri II. Universiti Pendidikan Sultan Idris. October 11. Available at: [https://www.academia.edu/11720938/Komponen_nilai_dalam_sudawil_pantun_Kadazandusun] Accessed: 6th June 2020.

Websites

1. Kadazandusun Cultural Association Sabah. The Kadazan Dusuns. Available at: [https://www.kdca.org.my/about/kadazandusun] Accessed: 5th June 2020
2. “Wp/dtp/Sundait.” (2013). Wikipedia. Available at: [https://incubator.wikimedia.org/wiki/Wp/dtp/Sundait] Accessed: 6th June 2020.
3. St. Michael’s Parish Penampang. History of St. Michael’s Parish Penampang. Available at: [https://www.stmichaelparishpenampang.com/our-history/] Accessed: 9th June 2020.
4. ‘Malaysian Cuisine’(2020). Wikipedia. Available at: https://en.wikipedia.org/wiki/Malaysian_cuisine Accessed: 12th June 2020.
5. ‘Zebra dove’(2020). Wikipedia. Available at https://en.wikipedia.org/wiki/Zebra_dove Accessed: 12th June 2020
6. ‘Blue-crowned hanging parrot’(2020). Wikipedia. Available at: https://en.wikipedia.org/wiki/Blue-crowned_hanging_parrot Accessed: 12th June 2020

News articles

1. Daily Express. (2018). KDCA, USDA defend use of Bundu-Liwan. October 18. Available at: [http://dailyexpress.com.my/news.cfm?NewsID=128060] Accessed: 4th June 2020.
2. Supi, O. (2019). Don’t debate over which Kadazan dialect to teach in school: Dompok. Daily Express, December 27. Available at: [http://www.dailyexpress.com.my/news/145449/don-t-debate-over-which-kadazan-dialect-to-teach-in-school-dompok/] Accessed: 6th June 2020.
3. Laijun, J. (2013). Woman writer wins Kadazandusun Literary Award. Borneo Post, September 15. Available at: [https://www.theborneopost.com/2013/09/15/woman-writer-wins-kadazandusun-literary-award] Accessed: 6th June 2020.
4. Borneo Post. (2015). More books needed to teach Kadazandusun language. July 26. Available at: [https://www.theborneopost.com/2015/07/26/more-books-needed-to-teach-kadazandusun-language/] Accessed: 6th June 2020.