Photo 2: Dusun Lotud Wedding Attire

Source: D’Santalun Lotud Costume

The bride and groom wear distinctive traditional attire from the Dusun Lotud tribe. Their garments are typically dark or black, adorned with intricate embroidery in gold and bright red or brownish shades. The groom's outfit is called Rinapa'an or Kirinapa'an do Suang Lotud, and it includes a coordinated set of clothing known as Sukob. This outfit features patterned motifs on the sleeves and chest. A Mugah, a type of woven sarong, complements the Sukob. On the groom’s head, a woven cloth known as Sundi is tied to create a headdress that resembles a traditional Tanjak. A woven shawl called Sandai is also draped across the groom's body in a crisscross fashion, completing the traditional ensemble.

The male groom's accessories, essential to traditional attire, include six types.

1. Karoh – A long necklace made of bead strands, shells, and wood.

2. Bubu Tulan – A belt crafted from silver.

3. Botungkat – A belt made from silver-based coins.

4. Supuh – A spherical silver ornament worn on the Bubu Tulan belt on the left side.

5. Tatarapan – A silver-crafted dagger.

6. Simpai – Silver bracelets worn on the wrists.

The bride will wear an outfit known as Rinapa'an do Milamak. This attire consists of a set that includes a Sukob Kopio, a long-sleeved blouse, and a Gonob Sinugitan, a short skirt, both in black and adorned with colourful embroidery. The ensemble is completed with a Sandai, a long shawl measuring three meters that can either be wrapped around the body or draped over the shoulder. In contrast to the groom's attire, the bride's outfit features a unique shawl called Kuluwu, which is sewn and attached to the end of the skirt. The Kuluwu is a head covering and can be elegantly placed on the bride's right hand as an ornamental accessory.

The bride's accessories, essential to her traditional attire, include nine types.

1. Linangkit – Refers to geometric motifs that decorate the Gonob (skirt).

2. Siwot – A hair ornament inserted into the bride's bun.

3. Sigar – A round headpiece adorned with gold bands and red rattan loops.

4. Karoh – A necklace made from beads, glass, shells, and wooden pieces shaped like cones.

5. Mandapun – A necklace made from red fabric decorated with gold pieces.

6. Lilimbo – A decorative belt made from rattan.

7. Botungkat – A belt crafted from silver-based coins.

8. Simpai – A silver bracelet usually worn above the elbows.

9. Lasung – An anklet made of silver.

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The marriage customs of the Dusun Lotud community generally resemble those of other subgroups within the Kadazandusun ethnic group, starting with the tradition of marriage proposals (courtship) and concluding with the wedding ceremony. However, specific differences in customs and practices make the marriage rituals unique to the Dusun Lotud tribe. The following outlines the structure of Dusun Lotud marriage customs:

6. Modsuruhan (Coutship Inquiry)

In the Dusun Lotud community, the parents primarily determine how to find a match for a son. Before any formal relationships are established, the groom's family discreetly investigates the background of the selected girl. This investigation seeks to gather information about her family background and marital status. A representative from the groom's family, often an older female relative such as an aunt or grandmother, is sent to meet the girl's parents. During this meeting, the representative asks whether the girl is still single.

Following the initial inquiry, the representative allows the girl’s family two to three days to respond. This time frame enables the family to evaluate the potential groom’s suitability as a match for their daughter. It also allows the girl's parents to discuss the matter with her to determine if she has other suitors or already prefers someone. This decision is crucial to avoid future conflicts, especially if the girl’s family has different plans for her future.

Once the allocated time has passed, a representative from the groom’s family returns to the girl’s family home to receive their response. If the girl’s family agrees, the groom’s family moves on to the next stage of the marriage tradition: the proposal process. This stage is known as “Modsuruhan,” during which the groom’s family formally expresses their intention to marry the girl into their family. During these discussions, the bride’s parents also ask about a suitable time for the groom’s family to make an official visit for the engagement. This process of setting a date is referred to as “Mipayu Do Monunui” (Eddow, 2000).

However, If the girl’s family disapproves of the match, they politely decline the proposal, offering a reason for their decision. This rejection is typically communicated with great respect to preserve good relations between the two families. Such a courteous refusal embodies respect and harmony, values highly emphasised in Dusun Lotud's customs.

7. Monunui (Engagement Ceremony)

The Monunui ceremony takes place after a date is agreed upon, following a successful courtship inquiry and mutual consent on the terms set by both families. This ceremony is traditionally held on the 14th or 15th day of the lunar cycle, referred to as “Tawang Kopiah” or “Tolokud,” respectively. The engagement ritual must occur in the morning, and the groom’s family is expected to leave the bride’s house by 4 PM on the same day.

The event includes key figures such as village chiefs from both sides, the couple's parents, and close family members from both families. According to Eddow (2000), the involvement of the village chiefs and close relatives is essential for ensuring that discussions are respectful and in accordance with local customs.

Before the groom’s delegation arrives, the bride’s family gathers on the porch of their house, along with the village chief and relatives from the groom’s side. They come together to discuss the Berian or customary dowry. The purpose of this discussion is to reach a consensus on the type and amount of Berian, taking into account local traditions and the economic circumstances of both families.

The bride's family prepares a meal to honour the groom's delegation. However, food and drinks are not served to the guests until the engagement and dowry discussions are concluded. The groom’s family chooses not to accept the meal until these discussions are finalised, symbolising their respect for customs and protocols. Once an agreement is reached, the groom’s family is invited inside to enjoy the meal, signifying respect and celebrating their mutual understanding.

During the discussions, the bride’s parents typically do not participate directly. Instead, they delegate responsibility to the village chief or a trusted family member (e.g., an elder brother, cousin, or uncle). If issues arise or suggestions deviate from the bride’s parents’ expectations, the village chief acts as a mediator, conveying the concerns discreetly.

A significant part of the engagement discussions is the determination of Sogit or Tahakan, symbolic offerings intended to "cool down" tensions and foster harmony between the two families. The bride's village chief identifies individuals eligible for Sogit based on their status and family roles. Additionally, a genealogy presentation, known as Menutur, is conducted to validate the familial ties between the couple. This ritual highlights familial relationships and reinforces the engagement's legitimacy within local cultural and customary contexts.

The Dusun Lotud community has a strict customary system governing marriage, particularly regarding kinship relationships between couples. Traditionally, marriages between close relatives, such as first cousins, are strongly discouraged, as they are believed to bring misfortune to both the couple and their families. This prohibition is absolute, and no Sogit (customary offering) can resolve the "heat" or conflicts that may arise from such unions. According to traditional beliefs, couples who violate this prohibition and marry are thought to face severe consequences. These consequences may include the death of one spouse or a close family member who is emotionally or spiritually vulnerable. Additionally, such couples are believed to face difficulties in having children; if they do have offspring, those children are thought to be at risk of being born with disabilities or deficiencies.

However, in certain circumstances, exceptions are made that allow marriages to proceed, provided that the practice of offering Sogit is followed. The Sogit offering varies depending on the degree of kinship between the couple seeking to marry, specifically whether they are second or third cousins. The following outlines the types of Sogit based on the familial relationship of the couple:

Table 1: Types of Sogit in Dusun Lotud Marriages

 

No	Sogit Types	Sogit Items
1.	Sogit for Second Cousins	●        A buffalo ●        A chicken ●        A machete (Parang) ●        A Karo Lawid (a decorative necklace made of beads and gold) ●        A Situn (a small jar) ●        A rattan trunk (to be placed inside the Situn) ●        A handful of paddy grains
2.	Sogit for Third Cousins “Sogit Karagaan”	●        A Karo Paun (a decorative necklace made of beads and silver) ●         A Tanyang (a small gong)

 

Another type of Sogit must be fulfilled if either side experiences a bad dream. According to the traditional beliefs of the Dusun Lotud ancestors, dreams are seen as warnings or messages that can bring good news. Interestingly, it is not the couple who interpret these dreams; rather, the bride’s relatives, such as her siblings, parents, uncles, aunts, grandparents, or cousins. They believe that if the Sogit is not offered, the couple may either lead an unhappy life or one of them could pass away shortly after the marriage.

On the day of the proposal, the groom's family will inquire if the bride's family has experienced any bad dreams. If a bad dream has indeed occurred, the groom's family must present a Sogit as a Tanyang (small gong) during the Monunui ceremony. Without this offering, the engagement ceremony cannot proceed, emphasising the significance of this custom in Dusun Lotud traditions.

Once all matters concerning customs and the engagement process are completed, the groom’s family presents a gold ring as a symbol of the engagement. The engagement period traditionally lasts for one year, during which preparations for the wedding take place.

8. Tinunui (Berian -  Bride Price Custom)

In the traditional customs of the Dusun Lotud tribe, the bride price, known as "berian," is a symbolic offering from the groom's family to the bride's family. This process involves using daun kirai (betel leaves) or lapatan (tobacco leaves) as symbolic mediums. During the negotiation, a representative from the bride's family arranges the daun kirai to indicate the amount of berian being requested. This gesture reflects what is considered appropriate according to the customs and social standing of the bride's family.

In this response, the groom's representative often reduces the number of daun kirai arranged by the bride's family. This action symbolises a request to lower the bride price. The bargaining process reflects careful negotiation, with both sides working towards an agreement that satisfies both families. These negotiations are rooted in the values of harmony and consensus, which are fundamental to the marriage traditions of the Dusun Lotud community.

Traditionally, the bride’s family sets the Tinunui (bride price) at RM1,000, along with kitchen expenses of at least RM5,000 and providing a buffalo. Additionally, a customary land grant known as Pinolusadan Do Aluwid is required, which includes the payment of approved land taxes. This offering is intended to assist the couple in building a home, particularly when they have children.

Suppose the groom’s family does not possess enough land to meet the customary land grant requirement. In that case, they must substitute it with four Binukul (high-value antique items) valued at approximately RM1,000. This alternative is accepted as meeting the marriage requirements, showcasing the flexibility of the tradition while still adhering to its fundamental principles.

However, if both parties cannot agree on the bride's price, the discussion will conclude without a consensus. In this case, the groom’s family will leave the meeting without accepting the meal prepared by the bride’s family. This refusal to partake in the meal is symbolic and signifies the failure of the negotiations. It highlights the importance of customs and protocols in maintaining the dignity of both families.

9. Matod (Wedding Ceremony)

The wedding ceremony among the Dusun Lotud tribe is rich in traditions and customs that embody their cultural values. The groom wears traditional attire that symbolises his identity and heritage. In addition, the groom's family and relatives also dress in traditional clothing as part of the celebration. Before the groom’s procession to the bride's home, it is customary for the groom's family to prepare meals for the relatives who attend. This tradition highlights the importance of family values and fosters a spirit of unity and respect between the two families.

Around 2 PM, the Matod ceremony occurs as part of the traditional wedding customs of the Dusun Lotud community. During this ceremony, the groom is paraded to the bride's house under a canopy held by his groomsman. The procession is led by women carrying Binungkut, including the agreed-upon berian from the Monunui ceremony, along with the groom's clothing and his traditional attire. Throughout the procession, the groom is not allowed to look back, following the ancestral beliefs of the Dusun Lotud. It is believed that looking back could bring misfortune, such as a shortened lifespan, to the groom.

Photo 3: Wedding Ceremony

Sumber: Ghazali Suhaili

When the groom's entourage arrives at the bride's home, they present the Binungkut, carried by the groom's relatives, to the bride's parents or representatives. This ceremony is conducted by traditional customs and is witnessed by the village chief and attendees, symbolising respect and agreement between the two families. The groom, accompanied by his groomsman and several entourage members, is escorted to the libunan—a specially decorated room adorned with red fabric and colourful beads, known as the lalawangan (Ismail, 2000). The groom's attire is displayed in the lalawangan as part of these rich and symbolic traditions.

Meanwhile, the rest of the groom’s entourage and the bride’s family gather outside. During this time, the groom is served a special meal but is forbidden to eat meat, being allowed only rice accompanied by fish (Eddow, 2000). This prohibition stems from the traditional belief that consuming meat on the wedding day will bring misfortune, specifically a shortened lifespan, to the newlywed couple. This practice reflects the deep-rooted cultural beliefs and rituals of the Dusun Lotud community, emphasising respect for tradition and the symbolism inherent in their wedding ceremonies.

After the meal, the groom is escorted out of the libunan and seated in a designated area before the male attendees undergo the moninjau ceremony. This ritual involves the performance of praise songs sung by an adult male specially invited by the bride's family. The moninjau ceremony is considered highly significant; without its execution, the marriage is not recognised as valid according to Dusun Lotud customs (Eddow, 2000).

After the moninjau ceremony, the groom returns to the libunan to spend the night with his groomsmen and a few family members. Meanwhile, the rest of the entourage gradually departs for home. Suppose the bride's family killed a buffalo for the wedding celebration. In that case, tradition dictates that one portion, specifically the thigh and leg, is given to the groom’s family as a gesture of respect and appreciation. This practice symbolises the spirit of cooperation and mutual respect within the Dusun Lotud community.

10. Mirapou (Welcoming the Bride Ceremony)

A week after the wedding ceremony at the bride's family home, the bride is paraded to the groom's home. She is accompanied by an entourage carrying Binungkut, symbolic offerings shaded under a canopy throughout the journey. Like the groom’s procession, the bride must follow customs by not looking back during the parade, as this is believed to prevent misfortune and ensure a long life. The Binungkut being carried includes several everyday clothing items and one set of the bride's traditional attire brought by the women participating in the procession.

During this ceremony, the bride wears the complete traditional attire of the Dusun Lotud tribe. Upon arriving at the groom's house, a Binungkut handover ceremony is held, witnessed by the groom’s village chief and attendees. The traditional attire is then displayed on a wooden stand decorated with lalawangan (adorned fabric). After this ceremony, the bride is escorted by a group of young women to the libunan, where she will spend the night (Eddow, 2000). During the wedding celebration at the groom’s house, the newlyweds are still bound by the prohibition against eating meat to avoid a short life, as believed in their customs.

The following day, the couple and their entourage return to the bride’s family home for another night. They then return to the groom's house, accompanied by an older woman, such as an aunt, who symbolises guidance and care. This tradition, known as Mirapou, is aimed at helping the newlyweds adjust to their new life and strengthening the bond between the two families. Mirapou lasts for a week, and only after this custom is completed are the couple considered officially married and permitted to sleep together (Eddow, 2000). This tradition emphasises the importance of guidance and familial relationships in the marriage customs of the Dusun Lotud tribe.

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