Kadazan Penampang Monogit Rice Cleansing Ritual & Humabot/Magavau Rice Harvesting Ritual (Malaysia)

Kadazan Penampang Monogit Rice Cleansing Ritual and Humabot/Magavau Rice Harvesting Ritual
Performed by: Persatuan Seni Budaya Sabah (PSBS), Penampang, Sabah, Malaysia
Synopsis / Description
The performance is a combined composite enactment of two important annual rice ceremonies called monogit and humabot, divided into 6 parts. It describes the processes to bridge the secular and the spiritual worlds that are essential to obtaining a successful rice harvest. They are:
▪ Mamason
▪ Modsuut
▪ Magampa
▪ Mundang and Sumazau Miontong
▪ Magavau
▪ Sumazau
Each part is articulated by a particular performance and music. It culminates with the successful intervention of the priestesses, the bobohizan, with the spirit world in bringing home the rice spirits, the Bambaazon that have gone astray during the harvesting. Each successful return is reflected in the pangkis, the loud cries made by the male leader brandishing the sword heading the magavau procession. With much rejoicing, feasting and drinking, the sumazau dance is performed to pay tribute to Bambaazon to ensure a successful harvest the following year.
Act 1: Invitation to the spirits to partake in a rice ritual ceremony (Mamason)
Mamason is an invitation to the spirits to partake in a rice ceremony to be performed.
Act 2: Summoning the human being and paddy spirit abducted by the malignant spirit (Modsuut)
The modsuut is a form of ritual communication that takes place at nightfall with the priestess reciting special prayers at a selected space.
Act 3: Cleansing and purifying the spirits of paddy and human being (Magampa and Momuhangga)
Magampa is a process of cleansing or purifying by the priestess who will conduct special prayers and ritual actions called momuhangga. Both the malignant and benign spirits summoned at the mamason to attend are expected to remove the impurities and dirt or the “heat” affecting the padi, family and household.
Act 4: Ritual parade and dance offering to the malignant spirits (Mundang and Sumazau Miontong)
The climax of the ritual is divided into two parts. The first is the mundang during which the priestess performs a ritual parade, brandishing a ceremonial sword while dancing towards the sacrificial pig. The second part consists of the priestess performing the sumazau miontong whereby she performs a sumazau dance dedicated to the spirit of the household called miontong. This spirit is responsible for the well-being of the household of the family who is sponsoring the ritual ceremony.
Act 5: Recalling and rejoicing for the recovery of the paddy spirits that have gone astray (Magavau)
The magavau refers to the successful recovery by the bobohizan of the lost spirits and their being brought back home. The Kadazan people believe that the rice spirit is embodied in every part and form of rice. It is therefore imperative that the main body of the Bambaazon remains intact or whole. Due to the carelessness of humans during harvesting, transportation, winnowing, pounding or milling processes of paddy, they can go astray and become lost. The magavau is a procession of men and women participating together with a priestess and a male lead brandishing a sword to recover the lost parts of the Bambaazon.
Act 6: Honouring the spirits of the paddy called Bambaazon (Sumazau)
The climax of the rice ritual is celebrated with drinking accompanied by sumazau dancing. During the rice ritual ceremony, sumazau is performed to honour the rice spirits Bambaazon. Tributes must be paid to the spirits of rice so that the following year’s harvest will be bountiful and bring more good fortune to the family. The music for sumazau is played on the sompogogungan ensemble, which consists of six hanging gongs, and a drum or gandang.
Credits:
Group Leader
▪ Mr Robin Fedilis Lojiwin
Props and Costumes Supervisor
▪ Ms Judeth John Baptist
Ritual Performers
▪ Priestess / Bobohizan: Ms Levina Mindong
▪ Ritual Apprentice: Ms Jacobina Peter Lojiwin
▪ Ritual Apprentice: Ms Augusta P. Lojiwin
▪ Ritual Apprentice: Ms Maria binti Muni
Dancers
▪ Ms Rita Tati Ondu
▪ Ms Lydia Chua
▪ Mr Havier Adam Michael
▪ Ms Linda Edip
▪ Mr Azizan bin Alimat
Musicians
▪ Gong: Mr Danny Basir Rungusan
▪ Gong: Ms Rebecca Anne J. Thomblon
▪ Gong: Mr Rendy Joyl
▪ Gong: Mr Stenley bin Peter Pitol
▪ Gong: Mr Speedy Jominun Jr
*This performance was showcased on Day 2 of SEAMEO SPAFA's 'Spiritual Dimensions of Rice Culture in Southeast Asia - Performances and Seminar' held from 11-14 May 2015 at Srinakharinwirot University, Bangkok, Thailand. www.seameo-spafa.org/spiritual...

[@jienakaka5770]

Sya cinta Dan selalu mencari kesinambungan adat ini....ritual yg menghubungkan semua batin...tiada yg salah kecuali momoguno di tangalaat

[@farouqomaro598]

Keep the tradition alive. Tidak payah malu dengan adat sendiri. Jangan terikut budaya yang menyuruh kita buang warisan nenek moyang

[@Kennymcormick1170]

Thats right folks this is what my people do before religion is a thing in borneo i'm a dusun btw

[@jienakaka5770]

Masih tidur masih tidur hidup lah hidup lah bangun bangun lah semua komburonga/jerangau ciptaan Tuhan (kinorohingan)

[@cloudsephirot4146]

wow..aramaitii

[@ywsoul]

14:19

[@aerosieanneajun4192]

Bungi gong dri tambunan..

[@stevensigar1508]

Ayam toking dis ting long taim ago.🤣
Dis is jas awor kalcor....okeh ! Hmmm..😆

[@kcfnsabah]

During the Covid 19 pandemic lock down, a number of our “Bobohizan Mechilzedek” (a new breed of bobohizans who are able to ascend to the 3rd Heaven because their “divato” is the Husod Suminundu Tobitua) they were given the following message by Kinoingan Abba, “Be still and know that I am your Kinoingan YHVH. Be holy for I am holy. Be Rapture Ready.” The future celebrations of Kokotuan,
Kaamatan, Ko’upuan festivals may be in 3 phases, the first two in April - June and the last one in September/October. The celebrations will coincide with or dedicated to the harvest of herbs/vegetables (Kokotuan), padi (Kaamatan) and tree crops (tarap, durian, langsat, coconut, oil palm, etc) Kou’upuan.
“The Kadazan culture is steeped in ancient animism and rituals” because according to our bobohizan grandmother, our aki2 and odu2, our ancestors lost the Logos - the written word of Kinoingan - when they were attacked by their enemies, and the traditions and rena’ait were passed down orally for generations resulting in revelations from the second heaven (Hibabou koduvo) being incorporated in the rena’ait and rituals. Because the surviving bobohizans failed to access to the third heaven (Hibabou) where Kinoingan’s Throne is located, they were not able to personally fellowship and interact with /worship Him . Their divato were not the Husod Suminundu Tobitua but were actually evil spirits pretending to be good spirits and could only reach upto the 4th step, the 5th, 6th and 7th steps are in the Hibabou kotohu (3rd Heaven) and the light there is just too bright, brighter than a thousand suns put together. Only Kinoingan’s angels and his redeemed people are allowed in Hibabou Kotohu whereas hibabou koduvo (2nd heaven) is temporarily Logon Gazo aka Satan’s domain and head quarters.
Animism vs Pantheism
Animism is the belief that there are spirits or souls in everything . …
Pantheism is the belief that all is god and god is all. Or simply the universe is god and god is the universe. How demons end up in human bodies through animism e.g. Bambaazon (spirit of padi)
Demons, who do not have celestial bodies, crave to occupy or reside in a human body but they can’t do it with out getting the consent of the owners of the human bodies so they do it indirectly. Bambahazon (Bambarayon), demons or evil spirits disguised as spirit of padi, go to the padi then eventually end up in our bodies unless we cleanse the rice/food by praying over them before we consume them and apply the blood of the lamb of God.
But by welcoming Bambaazon (spirit of padi) in our Kaamatan festival itself create portals or passage ways for spirit of padi and others to freely gain access to our bodies, tangob (grainery) and economic /religious life especially to our “sumandak ngaavi” who are participating the beauty contest.
What is being done is to redeem our culture, upgrade the bobohizan ngaavi to “bobohizan Mechilzedek” (1 Peter 2 :9-10), replace the term Bambahazon to Husod Suminundu Tobitua or Sunduvan Tobitua, so the song should be rightly titled to “Kasaakazon do Husod Suminundu Tobitua (Welcoming the Holy Spirit)” especially if it is sung in a worship (papasaakoi/sumamba) service or used in spiritual warefares (magavau)
Further reading : bornnewforum.blogspot.com/2022/05/magavau-magahau-rungus-to-contend-for.html

[@cgj3888]

Disappointing
Didn't do the culture justice
SAD👎🇬🇧

[@fenady79kindayam74]

what u know about this?

[@Bo-ox8ji]

What are u talking about??