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CUSTOMS AND TABOOS RELATED TO KAPATAZON

Upon death, the deceased's family performs customary rituals, which include preparing and handling the body and the burial process. Subsequently, the family also conducts several post-death rituals that are traditionally mandated. Below are the customs and taboos associated with Kapatazon within the Kadazan Papar community.

Kopogiadan (Mourning Before the Funeral)

When someone passes away, the body is placed in a room or the living area of the deceased's home, accompanied by their personal belongings arranged nearby. The entire family gathers to pay their final respects, and this mourning period typically lasts three days. During this time, the eldest daughter and the spouse of the deceased remain seated beside the coffin in a solemn atmosphere, receiving visits from relatives who come to offer their condolences.

An ensemble of gong music called Dunsai is played intermittently throughout the mourning period. This ensemble usually consists of five to seven gongs and serves as a signal to announce the death to the entire village community. From a ritualistic perspective, playing the gongs is a symbolic gesture accompanying the deceased's soul on its journey to the afterlife. A significant taboo associated with the playing of Dunsai is the requirement for the family of the deceased to perform ritual animal sacrifices. A chicken and a pig must be sacrificed on the first day after death, followed by a buffalo on the second or third day. If a buffalo is not sacrificed, the Dunsai cannot be played.

On the third day, as the mourning period ends, the older women in the family, mainly close relatives of the deceased, perform a ritual known as Mogigiad. This involves crying and wailing to mourn the deceased, expressing grief in a specific pattern of sounds that reflects the relationship between the deceased and the mourners. For instance, if the deceased were a mother, the cries would sound like “idi, idi, oroi idi,” where “idi” is the term for mother, and “oroi” expresses sorrow over the loss. If the deceased were a father, the wailing would go, “ama, ama, oroi ama,” with “ama” meaning father. For a young child, the cries would be “oto, oto, oroi oto,” where “oto” is an affectionate term for a child. This act symbolises deep sorrow and the emotional bond between the living and the deceased.

Immediate family members, including the spouse, children, in-laws, and grandchildren, gather to hold the deceased's hands as a farewell gesture. Afterwards, the coffin is closed and carried by male relatives to the burial site. If the deceased was a Christian, the family proceeds to the church for a religious funeral service. The Dunsai gong ensemble plays music along the way while the village pays their final respects to the deceased. Following the religious service, the deceased is taken to the cemetery for burial.

The mourning customs of the Kadazan Papar are similar to those of other Kadazan subgroups from the interior regions, which Chinese traditions have influenced. Close family members typically wear black clothing and are prohibited from wearing makeup or jewellery. They also wear black thread or cloth bracelets. These bracelets are tied on the right arm for immediate family members, while in-laws wear them on their left arm. Grandchildren wear blue bracelets or cloth on their left arm, and great-grandchildren wear green. These coloured markers signify the generational relationships between the mourning family and the deceased.

Kapamahabangan (Burial)

The burial ceremony is typically held before noon. In the Kadazan Papar community, women and children are generally not allowed to attend the burial site, especially if the deceased is a husband or father. This custom stems from the belief that the Tombiruo, or the deceased's spirit, may "attach" itself to the surviving wife and children, potentially haunting the family. However, in modern times, many who follow organised religions do not strictly adhere to this belief, and it has become common for all family members to participate in the burial ceremony. Nonetheless, mothers with young children often choose to stay away from the burial site as a precaution, influenced by traditional beliefs.

As the coffin is lowered into the grave, a piece of rattan is placed between it and its lid before it is nailed shut. This act is symbolic, as it is believed to help the deceased "breathe" in the afterlife. Others interpret it as a gesture to provide a passage for the Tombiruo, or the deceased's spirit, to journey to Nabalu, the eternal resting place according to Kadazan Papar traditional beliefs. The same practice is followed if the deceased is a young child; however, instead of nailing the coffin shut, it is propped closed with small stones or wooden pieces. This is believed to ensure that the mother’s womb remains fertile for future pregnancies.

Monumpoli / Monumpohi (Post-Death Cleansing) and Anniversary of Death

During the post-death period, the deceased's family continues to play the Dunsai gong ensemble until the third day, and in some cases, this may continue until the seventh day, aligning with the family's mourning period. On the third day after death, the eldest family members prepare a special meal placed in a Sirung Padi (a rice basket) as a tribute to the deceased's spirit. This meal typically includes rice, buffalo meat, dishes (excluding vegetables), coffee based on the deceased's preferences, and Tinagie, fermented rice wine. In addition, symbolic items such as eggs, rice grains, machetes, duck meat obtained through a special ritual, and buffalo rope are also provided. If the deceased was a smoker, a cigarette or rolled tobacco is included. For those who chewed betel nut, Sigup (betel nut) and lime are also prepared. This ritual reflects respect and the family's effort to meet the needs of the deceased’s spirit on its journey to the afterlife, as is believed in Kadazandusun traditions.

During this period, all close family members living in the deceased's home must remain indoors and refrain from any activities, including farming or travelling long distances. This restriction is intended to prevent any misfortune or negative events that are believed to occur if these taboos are violated.

On the seventh day after a person's passing, the immediate family holds a special feast to honour the deceased, known as Monumpoli. A buffalo is slaughtered during this ceremony, and its horns are tied to the deceased's gravestone. The buffalo's meat serves as the Monumpoli feast's main dish. This ceremony, often called a "cleansing ritual," carries significant meaning in Kadazan Papar traditions. In earlier pagan practices, a Bobolian (shaman) performed a cleansing ritual for the home where the deceased body was kept. Additionally, the tools used during the burial—such as hoes, shovels, hammers for sealing the coffin, and knives—were also cleaned and purified. This process symbolised the family's release from deep grief and ensured they were protected from any spiritual threats associated with death.

The death of a family member is also believed to pose spiritual risks to neighbours and the surrounding area. As part of the Monumpoli ceremony, the deceased’s family typically provides Sogit (reparations) to nearby neighbours. This act aims to compensate for any disturbances or discomfort caused by the mourning rituals held near the living area. This tradition underscores the importance of maintaining social harmony and good relationships between the bereaved family and the local community.

Once the cleansing rituals are completed, usually by midday, the Dunsai gong is played softly before being stopped entirely, marking the end of the Monumpoli ceremony and the mourning period. According to Kadazandusun beliefs, gongs used during death rituals must not be used again for 12 months. If another death occurs within the family during this period, a different set of gongs must be used to avoid violating taboos linked to the previous death.

Certain restrictions also apply to the deceased’s family and the village community. Engagements or weddings are prohibited within seven days after a death. If such events were planned beforehand, they must be postponed for at least 40 days as a sign of respect for the grieving family. Violating this taboo is believed to bring a curse upon the couple, potentially leading to fatal consequences. This tradition reflects the Kadazandusun community's emphasis on preserving social and spiritual harmony.

Singkaban Binti Kowil (Odun Badin). Rumah No.133, Jalan Lopuson, Kampung Damat, Peti Surat 386, 89257 Tamparuli. 12 November 2024.

Alice Kinsui. Kampung Bongkud, Ranau, Sabah. 13 November 2024.

Stella Jonnes. Kampung Bongkud, Ranau, Sabah. 13 November 2024.