Momolianism has its origins in the first ancestors' interaction with the natural and spiritual environment atNunuk Ragang, the legendary ancestral home of theKadazan-Dusun,[2] as well as theRungus.[3][4] This belief system was an integral part of the Kadazan-Dusuns life before the advent oforganised religion, withmother nature are regarded as having its own life, from which all living beings draw life and returning it back again with all forms of life and existence are part of a mystical whole, whose body nature is, andKinoingan (God) (also referred asKinorohingan in different sources).[5] Central to Momolianism is the belief that the Kadazan-Dusun ethnics live in an environment consisting of the "seen material world" (Pomogunan Tulun) and the "unseen spirit world" (Pomogunan Tosundu).[6] Followers believed that it was very important to ensure continuity of the balance and order between the natural and spirit environment,[7][8] with somescholars would equate this toanimism.[9][10][11]
Momolianism states that land is a gift from the creator, theearth is a centre of theuniverse and that theland connects them to the past, present and future. This system of belief, inherited from their ancestors, was passed down through thebobohizan (Kadazan term), orbobolian (Dusun term), priestesses.[6]
Momolianism generally believes that deitiesKinoingan andSuminundu have their complementary roles in the creation of theworld andall its contents.[12] However, according to the late former Deputy Chief Minister of Sabah, Herman Luping, the name of the creator God in Kadazan-Dusun isMinamangun,[13] whereasKinoingan in this sense was introduced byCatholic missionaries.[14] To him as according to the story by the Tangaah of Penampang,[notes 1]Kinoingan refers to thelegendary first male to exist alongside his female counterpartSuminundu.[14]
Momolian priests and priestesses together with guardians of the sacred mountain pose at "International Sacred Mountain Guardian Summit Commemorative Accord Stone" in November 2015
In momolianism, the inhabitants of the spirit world and theriniba (human) world are always trying tocommunicate with each other.[20] To facilitate communication, thebobolian was created. Thebobolian is a woman with special gifts and abilities that allow her to communicate with their counterparts in thespirit world.[8][21][22] These spirit world counterparts are called thesusukuon or "reference spirit being". The ability forbobolians andsusukuon to communicate with each other is described askih gimbaran orosundu (in possession of spiritual power).[23] When the community faces crisis, thebobolian provides it withspiritual guidance from thesusukuon.[24]
To initiate communication with thesusukuon, abobolian has to first provide the spirit with gifts.[25] These gifts include prepared foods (boiled chicken flesh andegg)[8] and drink (fermented sweettapai/lihing).[26][27] Asusukuon can also contact ordinary people through their senses:hearing,sight,smell,touch andtaste. For example, a person walking on the road might be warned by asusukuon of impending danger. This warning could take the form of a call of thelokiu bird (awoodpecker) or from alontugi (giant millipede) sitting in the middle of the road. Thus warned, the person would turn around and go back. This practice calledkokopio-on.
According to momolianism, theriniba world was created byKinorohingan (god), the mighty spirit that lives inLibabou (heaven).[8]Kinorohingan expects people to follow thepantang (rules) andadat (customs) with sins such assumbang (marriage between family members), adultery, andmonindaat (killing other people withblack magic) should be avoided. These are violations of the balance between theriniba and spiritual worlds. Based on Momolian beliefs, bad things will happen to their community if they fail to punish an offender withKinorohingan will instead punish everyone withinfectious disease,natural disasters andcrop failures.
To prevent thiscollective punishment, the village/clan/tribe chief (molohingon) will punish the wrongdoer. The chief first consults with thediwato (spirit-form messenger ofKinorohingan), using thebobolian as a moderator. A minor offence would require performance of asogit such as when a man clears a plot of land without first asking abobolian to perform theAdat Mansalud, to "ask permission" from the woods spirit.[8][28] To regain favour with the spirit world and the community, he must offersogit withanimal sacrifices which are offered to the spirits to maintain peace.[29] A major offence would require the person toexile or being tied in araft to set adrift in the river.
Momolianism describes a salvation experience that ensured the survival of the Kadazan-Dusun race, which were once facing extinction due to a disastrousfamine.Huminodun, a humanmaiden daughter ofKinoingan and his wifeSuminundu, allowed herself to be sacrificed.[30] Her body parts then dispersed over the earth to later sprout asfood plants which subsequently saving her people. As a result,Huminodun's sacrifice is celebrated in the annualTadau Kaamatan festival every year.[31][32][33]
In Momolianism, the dead pass on to another realm of life. They move to the new home Nabahu or Akinabalu (from the word "aki" meaning "old man"), later officially namedMount Kinabalu.[8] The remains should be buried as soon as possible (also referred to aslisok, or hide), to prevent foreign spirit invasion. The spirit of the deceased (referred to as "koduduo" or "your second") is sent away from thecoffin by vigorously hitting of the floor. On the seventh day after burial, the family holds a ceremonialpopouli ("to invite home") to allow for thekoduduo to "re-enter the earthly home and retrieve any forgotten belongings". This ceremony includesmomisok or switching off lights so as not to scare off thekoduduo. The Kadazan people's role in this ceremony is to ensure that thekoduduo is properly sent off.
Momolianism is closely tied to traditional healing because all thebobolians aretraditional healers.[22][34] The process of healing in Momolianism is referred to as "manampasi" which is somewhat akin to salvation, only that it involves a process of ritual negotiation withsusukuon to temporarily reject thekoduduo's (spirit) entry toNabahu.
Momolianism began as a belief system to guide the early small community of settlers life interactions with thehighly forested natural environment ofNunuk Ragang. As the environment changed due to human exploitation, the belief system also underwent changes to accommodate to new reality of community life.[35]
Forest Phase
The need to evade a crisis ofoverpopulation at site and over exploitation of theforest resources atNunuk Ragang led to the introduction of theMinorit (tiny spiritual beings) concept so as to spur migration and dispersal. Thebobolians' advice to theNunuk Ragang warrior leaderships to initiate the abandonment ofNunuk Ragang was fully complied with by the people leading to the migration up the Liwagu Kogibangan (left fork) and the Liwagu Kowananan (also spelled Kawananan) (right fork) rivers. This point to the strong influence of Momolianism in ensuring continued existence and population growth of the Kadazan-Dusun people.[36]
Paddy Cultivation Phase
After the introduction ofpaddy planting, the community was subjected to another major crisis involving severe crop failure and consequent famine. This led to the introduction of concept of worship of Kinorohingan and Huminodun (TraditionalTadau Kaamatan festival).[31][32][33] This phase of evolution of Momolianism could not have happened atNunuk Ragang. TheNunuk Ragang inhabitants were not wet paddy planters, but practicevegeculture such as cultivating and propagating theyams,sweet potato andcassava using suckers and cuttings. TheRumanau people ethnic group were the first Kadazan-Dusun to acquire the skill of wet paddy planting. Hence their name "Rumanau" which means "one who cultivate wet paddy".
The Gusi Cult Phase
Worship ofjars began among the Tuaran Dusuns and Papar Kadazans.[37]
The Guritom Cult Phase
Veneration of skulls at Sunsuron. This phase developed in tandem with the advent of theheadhunting phase among the Kadazan-Dusun.[38] AtNunuk Ragang the Kadazan-Dusun families, being small community, were at peace with one another and theGuritom was non-existent. TheGuritom (house of skulls) at Sunsuron,[39] Tambunan had been removed and the skulls transferred to theSabah Museum. Another site at Sogindai of Ranau was previously being used as aGuritom. TheGuritom Phase came about as a result of the absence of the law and as an attempt at presenting visual warning to any party deviating from the norm in relationship among the descendants of theNunuk Ragang settlers.
The Syncretistic Phase
The coming of European influence had a major impact on Momolianism.[9] The largely tolerant Catholic religion, allowed for dual practice of Momolianism and Christian faith to co-exist side by side.[40]
^The "Tangaah Kadazan" of Penampang and Papar is a Kadazan-Dusun tribe who resist the "Dusun term" once coined by early Chinese and Brunei overlords due to a previous dark history related to the "Tagahas Dusun" for betrayals duringa conflict by Mat Salleh in Tambunan.[15][16][17] Similarly, the Lotud Dusun of Tuaran were also against the term of "Kadazan" to referring the Tangaah of Penampang and Papar until the problem of the "Kadazan" and "Dusun" term were settled with the recognition of each other.[15][18][19]
Hussin, Hanafi (2003)."BOBOHIZAN DAN PERANANNYA DI KALANGAN MASYARAKAT KADAZAN DAERAH PENAMPANG, SABAH" [BOBOHIZAN AND ITS ROLE AMONG THE KADAZAN COMMUNITY OF PENAMPANG DISTRICT, SABAH](PDF).Journal of Southeast Asian Studies (in Malay).8:15–40.Archived from the original on 12 May 2025 – via Department of Southeast Asian Studies, Faculty of Arts and Social Sciences, University of Malaya.
Sintian, Minah (2017).VARIASI LEKSIKAL DALAM DIALEK KELUARGA DUSUN DI SABAH [LEXICAL VARIATION IN THE DUSUN FAMILY DIALECT IN SABAH](PDF).Doctor of Philosophy Degree (Thesis) (in Malay). pp. 1–170.Archived(PDF) from the original on 27 May 2025 – via Universiti Putra Malaysia Institutional Repository.
Andin, Christina; Hussin, Rosazman; Johnes, Johan (2022)."Toleransi Etnik Melalui Perayaan Orang Asal di Sabah: Aplikasi Teori Tingkah Laku Terancang" [Ethnic Tolerance on Indigenous Festivals in Sabah: The Application of the Theory of Planned Behaviour](PDF).Journal of Social Sciences and Humanities (in Malay).19 (6):1–20.Archived(PDF) from the original on 16 May 2025 – via UKM Journal Article Repository.
