ORIGINS OF KADAZAN / DUSUN
Posted on 31. Oct, 2004 by KDCA Web Admin in Literatures
THE ORIGINS AND MEANINGS OF THE TERMS “KADAZAN” AND
“DUSUN”
By: Richard F. Tunggolou
There are many explanations and theories about the origins and
meanings of the word ‘Kadazan’. In this short article, the writer shall try to
explore the more popular meanings and origins put forward to explain the
word ‘Kadazan’. Some of the more popular explanations put forward to
explain the origins and meanings of the word ‘Kadazan’ are:
1. Firstly, it is believed that the word came from ‘kakadazan’, which
means ‘towns’.
2. Secondly, it is believed that the word came from ‘kedaian’,
derived from the word ‘kedai’ and supposedly to mean, people of the
town.
3. Thirdly, it is believed that the word came from ‘Kedayan’, the
name of an ethnic group, residing mainly in Brunei and Labuan and
not identified as part of the so-called ‘Dusunic’ peoples.
4. Fourthly, it is believed that ‘Kadazan’ means ‘the people’.
5. And fifthly, that the term was coined by politicians.
Let us examine the first explanation that ‘Kadazan’ came from
‘kakadazan’. ‘Kakadazan’ in the Tangaa’ dialect means ‘towns’. Did the
Penampang and Papar Kadazan really name themselves after the word
‘town’? If so, why? Presumably, part of this view is the belief that the word
‘Kadazan’ was coined in the late 1950’s and early 1960’s. To judge the
merits of this explanation, we have to consider the historical background
of urban development in the Penampang District.
In the fifties, there were only two towns, namely Donggongon and
Kasigui. Donggongon had about 20 shops arranged in two rows on each
side of the road, and Kasigui had about 10 shops built on one side of the
road. Except for one shop, all the other shops in both Donggongon and
Kasigui were owned by Chinese.
The Penampang Kadazans were scattered in numerous villages in the
Penampang District and they still are. How come these people, who never
stayed in a town, suddenly decided to call themselves after ‘town’? Those
who proposed this view have not come up with answers as to why these
people–who did not live in a town–had decided to call themselves ‘people
of the town’.
The second explanation for the origin of the word ‘Kadazan’ was that it
was derived from the word ‘kedaian’ from the Malay word ‘kedai’. The
writer looked for the word ‘kedaian’ in the Kamus Dewan, a Malay
dictionary but failed to find such a word. Why would a group of people
look for a non-existent foreign word to call themselves? Again those who
espouse this explanation have not come up with valid reasons why the
people of Penampang and Papar called themselves after a shop.
The third explanation is that the word ‘Kadazan’ came from the word
‘Kedayan’, which is the name of an ethnic group living mainly in Brunei
and Labuan. In this explanation, it is not clear as to when this so-called
change was made. As the Kedayan people are not part of the so-called
‘Dusunic’ group, there was and is very little contact between the two
groups.
In pre-Chartered Company days, any contact between disparate groups
usually means war, and the Kedayans were residing too far away from
Penampang to have any significant relationships with them and to have
influenced them to adopt their ethnic name. Those who put forward this
explanation have not given any reasons why the Kadazans of Papar and
Penampang had decided to call themselves after the Kedayans.
Moreover, the word ‘Kedayan’ is pronounced as [kedayan], therefore the
sound [e] need to have undergone a big change to become [a] in the word
‘Kadazan’, also the sound [d] in ‘Kedayan’ is plosive (”hard d”) whereas
the sound [d] in ‘Kadazan’ is implosive (”soft d”). Linguistically, this
phenomenon seldom happens, what more when the sound [e] does not
exist in the sound system of the Kadazan language.
The fourth explanation is that the word ‘Kadazan’ means ‘the people’. The
Bobolian or Bobohizan (priestesses) say that the meaning of ‘Kadazan’ is
‘tulun’ or ‘tuhun’–people. This is not surprising as native peoples of the
world seem to refer to themselves as ‘the people’ when calling
themselves by name.
For instance, the people living in Greenland and northern Canada are
often referred to by outsiders as Eskimos. But these indigenous peoples,
according to Priit J. Vesilind in his article, “Hunters Of The Lost Spirit”
published in the National Geographic, vol. 163, No. 2, February 1983,
pp.151-196–depending on where they lived and what ethnic group they
belong to–call themselves ‘the people’. He wrote, “The peoples of the
Arctic, only 200,00 in the west, have stopped apologizing for themselves.
They are not merely unfinished products of the civilisation process. They
are the Yupiks and the Inupiat and the Athapaskans in Alaska, the Dene
and the Inuit in Canada, the Inuit in Greenland, and the Saami in
Scandinavia. These names mean roughly the same thing–‘the people’.”
(page 155).
Closer to home in Vietnam, we have a similar situation where outsiders
call the indigenous people by different names but these people also refer
to themselves as ‘the people’. Peter T. White in his article, “Mosaic Of
Cultures” published in the National Geographic, vol. 139, No. 3, March
1971, when referring to the minority ethnic groups in Vietnam, wrote,
“These minorities often do not like what other people call them. When the
South Vietnamese want to be polite they lump them together as
‘Montagnards’, French for ‘mountain men’, but more often they call them
‘moi’, Vietnamese for ‘savage’. Their own name for themselves may be
‘People of the Forest’ or simply ‘the people’ (page 323).
The Chinese people often refer to themselves also as ‘the people’ and
call others ‘kui’ or devil. So when the indigenous people of Penampang
and Papar call themselves ‘KADAZAN’ meaning ‘the people’, then it is
perfectly logical as other indigenous peoples of the world also call
themselves ‘the people’. As to how long the word ‘Kadazan’ has existed, it
is logical to assume that it existed simultaneously with the beginning of
the indigenous people of Penampang and Papar.
There have also been claims that word ‘Kadazan’ had been coined by
politicians in the late 1950’s and early 1960’s. According to this view, the
late Datuk Peter J. Mojuntin and the late Tun Fuad Stephens invented
the word for political purposes.
Most of the explanations of the meanings and origins of the word
‘Kadazan’ assumed that the word was of recent origin–specifically in the
late 1950’s and early 1960’s–as assumed in the explanations for its origin
from ‘kakadazan’ (towns), ‘kedai’ (shops), and from the claim that
Kadazan politicians such as the late Datuk Peter J. Mojuntin coined the
term. Is it true that the word ‘Kadazan’ was of recent origin?
In fact, the word ‘Kadazan’ is not of recent origin. Owen Rutter, in his
book, “The Pagans Of North Borneo”, published in 1929, wrote: “The
Dusun usually describes himself generically as a ‘tulun tindal’ (landsman)
or, on the West Coast, particularly at Papar, as a Kadazan.” (page 31).
Owen Rutter worked in Sabah for five years as District Officer in all five
residencies and left Sabah with the onset of the First World War. This
means that he started working in Sabah from 1910 and left Sabah in
1914. We can therefore safely say that the word ‘Kadazan’ was already in
existence before any towns or shops were built in the Penampang District
and that Kadazan politicians did not invent the word in the late fifties and
early sixties. Thus, the most likely explanation for the term ‘Kadazan’ is
that it means ‘the people’.
With regard to the word ‘Dusun’ and how it came to be applied to these
people, Owen Rutter in his book, “The Pagans Of North Borneo”, offers
us the explanation as to how the word ‘Dusun’ came to be applied to the
most largest ethnic group in Sabah. On the origins of the words ‘Dusun’
and ‘Murut’, he wrote: “The pagans are usually divided into two main
tribes, to which are given the distinguishing names of Murut and Dusun.
These names are, however, never used by the tribes themselves, but
appear to have been applied to them by the Mohammedan invaders. The
word ‘Murut’ is derived from the Bajau ‘belud’ ‘hill’ and ‘Dusun’ from the
Malay ‘dusun’ ‘orchard’. So that ‘orang MURUT’ and ‘DUSUN’
[respectively] meant ‘men of the hills’ and ‘men of the orchards’ or
‘gardens’.” (page 30).
The above account by Owen Rutter seems to suggest that the word
‘dusun’ was used by the Bajaus of the coastal areas of the West Coast in
referring to the native people of Penampang and Papar. When the first
white men came to the shores of Sabah, the first people to meet them
were the Bajaus or Malays, and when the white men asked, “Who are the
natives living in the Penampang and Papar areas?”, they would have
replied, “Orang dusun”, meaning ‘villagers’ or ‘orchard people’. The white
men not knowing the real meaning of the word ‘dusun’ believed that these
people were called ‘Dusun’. This was how ‘Dusun’ came to be applied to
the largest indigenous ethnic group of Sabah.
The writer hopes that this article will in some way make the blurred picture
of the ongoing question on the origins and meanings of the terms/words
‘Kadazan’ and ‘Dusun’ clearer.
Written by:
Richard F. Tunggolou
Member of the Committee of Management
Kadazandusun Language Foundation (KLF)
Feb. 21, 1999