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The death customs of the Murut Tahol tribe are generally divided into four (4) segments: the confirmation of death, the burial process, the mourning period, and the “Paturul” (post-mourning ceremony). The following is a detailed explanation of each segment in the death customs of the Murut Tahol tribe:

1. Confirmation of Death

The Murut Tahol people have a specific method for confirming a person's death. Traditionally, death is acknowledged when the heart stops beating, and the pulse ceases. In this community, the individual responsible for confirming a death is called the "Amabas. " They are recognised for their medical expertise.

Typically, the Amabas checks the patient’s pulse by pressing his thumb against his wrist or the side of the neck. He then listens for a heartbeat by placing his ear against the patient's chest. If he does not feel a pulse and does not hear a heartbeat, the individual is declared deceased.

When a person is pronounced dead, the atmosphere often becomes sad and somber as family members begin to grieve their loss. In these situations, the women typically express their sorrow openly, often weeping uncontrollably. Men, on the other hand, tend to suppress their emotions and refrain from crying, even though they are deeply affected by the loss. Instead, they often focus on assisting with the burial arrangements, such as preparing the “Tajau” (burial jar), to show sympathy and support for the grieving family. It is commonly believed that men should display greater resilience in such critical situations than women.

On the day of death, a "Tawak" (gong) is immediately sounded to inform the entire village of the news. The way the gong is struck follows specific customs. If the death was due to illness or old age, the gong is struck six or eight times alternately. However, if the death is sudden, such as from an accident or a murder, the gong is struck continuously in a rapid, forceful rhythm.

Upon hearing the news, the villagers must stop all their work and activities to come together and help manage the funeral arrangements as a community. They arrive with contributions such as rice, pickled foods, meat, and various essentials to lighten the burden on the bereaved family. Daily activities, including rubber tapping and farming, are prohibited until the deceased rests. The villagers believe that failing to observe this prohibition could lead the deceased’s spirit to seek vengeance, causing disasters or calamities such as fires, disease outbreaks, or even death. This belief underscores the seriousness with which the living must regard death.

2. Burial Process

Traditionally, the deceased's body is placed inside a tajau without being bathed. This practice is intended to slow down decomposition and ensure that the deceased's spirit remains undisturbed. The corpse is dressed in new clothing and arranged in a seated position with the legs folded and knees touching the chest while the head faces forward. The tajau is then covered with a gong or a tray-like ceramic lid. Typically, a wide-mouthed tajau is used for storing the remains; however, if only a narrow-mouthed tajau is available, the middle section is cut open and later sealed with resin after the body is placed inside. Using resin ensures the tajau is tightly closed, preventing odours from escaping.

Despite its high cost, the community highly regards this custom, as it is believed to bring comfort to the deceased’s spirit and ensure a favourable journey to the new realm. Besides its spiritual significance, using a tajau also helps prevent insects or pests from disturbing the corpse, granting the soul peace in its afterlife.

After the body is placed inside the tajau, it is kept in the centre of the house for three days, allowing family members to pay their final respects. During this period, family members take turns keeping watch over the tajau because they believe that evil spirits may attempt to enter or possess the corpse. Additionally, there is a belief that the spirit of the deceased, now separated from its body, must be prevented from reuniting with it. Should the spirit rejoin its body, it is believed the corpse would return to life. To prevent such occurrences, the family often burns lemongrass (serai) underneath the house to prevent evil spirits and the deceased’s spirit from entering the tajau.

Once all family members have paid their respects, the deceased’s tajau is transported to the burial ground. A man’s remains must be buried within seven (7) days, while a woman’s remains must be buried within four (4) days. The procession to deliver the tajau is led by the Amabas, accompanied by the family and villagers. Throughout the journey to the burial ground, a gong is played continuously and can only stop upon reaching the cemetery.

There are taboos observed during the journey to the burial site. Pregnant women and children are not allowed to join the procession for fear of being disturbed by “Riwato,” an evil spirit. Additionally, members of the procession must not weep excessively or display overwhelming grief, as it is believed that such behaviour would torment the deceased and invite malevolent spiritual interference, potentially leading to more death.

Upon arriving at the burial ground, the tajau containing the body is placed together with the tajau of other family members. This is because each Murut Tahol family typically has its own burial house. The floor of the burial house is usually built higher than ground level or fenced off to deter wild animals like boars. It is decorated with flowers and colourful cloth strips, resembling small flags affixed at each corner. Outside, the burial house is adorned with carved wooden pieces called “Ingkun.”

During the burial, all of the deceased’s valuables—such as money, clothing, bags, and other belongings—are either buried with the tajau or placed atop the tomb. It is believed that the deceased will take these items into the new realm to continue their eternal existence.

Before the funeral party leaves the cemetery, the Amabas offer a message to the deceased’s spirit, urging it to live peacefully in its world and not to disturb the living. Everyone present is asked to take a clump of earth, shape it into a ball, and throw it into the burial site. After this, the Amabas announce to remind everyone of the taboos that must be observed. They are forbidden from wearing new clothes, singing, shouting, or receiving guests other than their relatives. The entire village is also prohibited from holding any celebratory events. All these measures are aimed at respecting the deceased’s spirit and their family. Any violation of these taboos will result in a Sogit—a penalty consisting of one pig and five (5) strings of bead necklaces.

3. Mourning

After the funeral ceremony, the deceased’s family enters a mourning period. The duration depends on the deceased's gender: seven (7) days for a male and four (4) days for a female. For the Murut Tahol community, mourning is essential as it signifies the sadness of losing a loved one and honours the deceased's spirit.

A black cloth is wrapped around the arm of each family member as a sign of mourning. If someone dies during childbirth, all young men and women in the village are required to bathe in the river for four consecutive mornings. During each bath, they place a taro leaf on their heads, facing downstream, and submerge themselves until the leaf floats away. This practice symbolises the prevention of similar misfortunes in the future.

During mourning, the family also performs a ritual to feed the deceased’s spirit. Food is placed either at the first junction leading to the deceased's home or scattered outside or under the house, accompanied by calling out the deceased's name. This ceremony is conducted only during the mourning period, as it is believed that once this time has passed, the deceased's spirit will be at peace and will no longer return home.

4. Paturul (Post-Mourning Ceremony)

After the mourning period ends, the Murut Tahol community holds a special ceremony called "Paturul" to honour and commemorate the deceased. Family members and relatives bring gifts such as tajau, bungkas (wrapped items), beads, money, or cloth as symbolic offerings to the bereaved family. A daughter or daughter-in-law must present a tajau as a special mark of respect. Guests are served traditional foods, including tapai (fermented rice wine), and entertained with songs and the Lansaran dance to alleviate the family’s grief.

This ceremony is typically conducted on the fourth or seventh day, the 40th day, the 100th day, or one year after the death, depending on the ritual’s purpose. The ceremony on the fourth day after death signifies the conclusion of the mourning period for a female family member. In contrast, the seventh-day ceremony marks the end of mourning for a male family member.

The 40th-day memorial ceremony is a unique tribute to the deceased—regardless of gender—and is not linked to the mourning period. A special Paturul ceremony is held one year after the death to mark the conclusion of a widow’s mourning period. It is held at the deceased’s home over two days and is attended by everyone who participated in bringing the body to the burial ground. The ritual must be carried out peacefully and harmoniously. Should any disputes arise, the offending party must pay a sogit consisting of one pig and ten strings of beads as a penalty.

On the first day, the host prepares a jar of “tapai nasi” (fermented rice) specifically designated for the ritual. This jar is served with one bamboo tube containing pickled fish and another containing pickled meat. Two small bamboo tubes used as drinking straws are placed atop the jar. The first, longer tube that reaches the bottom of the jar is reserved for those who carry the coffin to the burial ground. The second, shorter tube, which does not reach the bottom, is reserved for the deceased’s spirit.

On the second day, the widow must prepare another jar of tapai, a cooked chicken, and a live chicken tied to the jar. The widow and her family then drink the tapai as part of the ritual. Afterwards, the widow removes the white garments worn throughout the mourning period. This clothing cannot be used by anyone else unless they have also lost their husband. The widow then dons new clothing—usually gifted by her siblings—as a symbol of the end of the mourning period.

In the final stage of the Paturul ceremony, an elder draws blood by cutting the chicken’s claws. This blood is dabbed on the widow’s feet and throat, symbolising release from sorrow and the beginning of a new life. After this ceremony, the widow can go anywhere with her family’s permission. If her family does not allow it, she can secure her freedom by paying a "Tilok," which requires giving a pig as a form of redemption.

Suhaimi Magi. Kampung Ulu Tomani, 89907 Tenom, Sabah

Mestrah binti Lauk. Kampung Sapulut, Pensiangan 89950 Nabawan, Sabah