Bobohizan

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A Bobohizan (Tangaa' Kadazan term) or Bobolian (Bundu Liwan Dusun term) is a high priestess, a ritual specialist and a spirit medium in the pagan rites of the Kadazan-Dusun in Sabah, Malaysia.[1][2] The head of bobohizan or bobolian, is also the chief preserver of Momolianism, i.e. the philosophy and way of life of the Kadazan-Dusun people.[3]

One of the primary roles of a bobohizan is to appease the rice spirit Bambaazon (referred to as Bambarayon in different districts of Sabah) during harvest festival of Kaamatan.[4] During the event, she will lead a procession of people from her village through the paddy field under the full moon, to give thanks and to seek a bountiful harvest for the rice-cultivating Kadazan-Dusun people.[5] A Bobohizan also plays a role as a mediator between the spirits and the people.[1][6] One of the commonest duties of a Bobohizan is to heal and cure illnesses with herbal remedies and rites.[7][8]

Etymology

Based on different Kadazan-Dusun dialects in each districts and area of Sabah, the Bobohizan term also identified as either Bobolian, Babalian, Bobolizan, Bobogo, Lumagon, Mogogondi, Omboh, Penyupi, or Tantagas.[9][10] Among the Kadazan-Dusun, it is called bobolian or bobohian in one Tambunan Dusun dialect while bobohizan are more popularly among the coastal Kadazan dialect, bobolizan among the Rungus, babalian in Murutic languages, and balian or mininiow in Paitanic languages.[11]

Origin

Different variant exists on the origin of Bobohizan, both on the Dusun and Kadazan, the first story related to the creator God of Kinoingan, with his wife Suminundu is believed to be the first Bobohizan.[12][13] Based on the myth of the traditional Kadazan, Bobohizan is said to stem from the sacrifice of Ponompuan, where she is believed to be a bobohizan during her lifetime.[12] Another variant also tell the story of origin from the Nunuk Ragang despite it is uncertain whether the calling of Bobohizan (Bobolian in the Bundu-Liwan dialect) exist prior to or after the settling of the ancestors at Nunuk Ragang.[14] Long after the first ancestors passing to Hibabou (Heaven), the rites, prayers, and incantations (Rinait or Inaait) were lost and forgotten. This is when Suminundu sent a spirit to earth to teach the people about the rinait (ritual poem).[13][15] The spirit came every evening, calling upon anyone brave enough to learn. The call was repeated for years but no one was brave enough to come forth until one day a brave woman went out and meet the spirit in the dark. She soon learned the art of rinait and rites from the spirit and passed it on to other women in the village.[13][15] According to legend, because of the woman who was brave enough to meet the spirit, all bobohizan in the Kadazan of Penampang District as well on other Dusun areas was by custom, women only.[1][10][15] Among the Kimaragang Dusun in the northern of Sabah, both women and men however can be bobolians although the spiritual powers and knowledge of the rinait of the former are stronger and better than those of the latter.[10]

Roles

A Bobohizan plays a pivotal role in a daily life of the Kadazan people before the advent of Christianity and Islam.[16][17][18] This ranges from appeasing the rice spirit during Kaamatan festival and magavau ceremony,[8] appeasing the skull spirits during the magang ceremony,[19] appeasing and offering sacrifices to the spirits of the sacred jars (gusi) and to exorcise evil spirits.[20] Bobohizans are also involved in charms, reading omens and to a lesser extent augury.[21]

The bobohizan in Penampang District are divided into the category as follows:

  • Potiang Bobohizan – Representing the interior and hilly district of Penampang.[7]
  • Tanga'ah Bobohizan – Representing the inner of less developed area located near hills.[7]
  • Kadazan Bobohizan – Representing the area of paddy field located near the city.[7]

The three different groups can be identified through their different methods of rituals that involving different materials, plants and their ability to heal the sick.[7][22] In the western coast of Sabah of Tuaran District, the bobolians of Lotud Dusun forms the foundation of the Lotud customary law that is recognised by the Native Court of Sabah through its mamanpang, a form of ritual poetry which is expressed in the form of the rinait that is contained within the sumalud healing ritual practised by the Lotud Dusun community in the district.[23]

Due to the demise of many bobohizans and tantagas either due to their old age and conversion to Christianity and Islam, which discourage the practice of rituals, many of the traditions have been lost.[16][24] Most the newer generations of indigenous youth have no interest in acquiring the rituals knowledge and does not believe in the significance of the ritual traditions. Since the 2000s, the rituals are much more featured on family celebrations and state carnivals organised by the government in urban areas such as the magavau rituals.[8][18]

The Pogunon Community Museum in Penampang District also contains a cemetery of bobohizan.[25]

See also

References

  1. ^ a b c Hussin 2003, p. 15.
  2. ^ Gin 2017, p. 90.
  3. ^ Zaenuddin et al. 2015, pp. 33 & 34.
  4. ^ Zaenuddin et al. 2015, p. 33.
  5. ^ Lim, Louisa (6 June 2009). "The last of the shamans". The Star. Archived from the original on 20 December 2016. Retrieved 12 May 2025.
  6. ^ Baritus Gungkit 2016, p. 7.
  7. ^ a b c d e Hussin 2003, p. 23.
  8. ^ a b c Dainal 2019, p. 24.
  9. ^ Hussin 2003, p. 19.
  10. ^ a b c Kok On & Ishak 2018, p. 180.
  11. ^ Pugh-Kitingan 2015, p. 274.
  12. ^ a b Hussin 2003, p. 21.
  13. ^ a b c Luping, Herman (8 June 2013). "Looking at origins of the Bobohizan". Daily Express. Archived from the original on 26 April 2025. Retrieved 26 April 2025. But the legend of the Bobohizan or religious group started with the first Kadazandusun Murut "mother" known as Suminundu. She was the wife of Kingaan the first ancestor.
  14. ^ Hussin 2003, p. 22.
  15. ^ a b c Potter 2017, p. 118.
  16. ^ a b Chan, Julia (8 June 2016). "Bobohizans: The shamans of Sabah teeter between old and new worlds". The Malay Mail. Archived from the original on 12 May 2025. Retrieved 11 November 2016.
  17. ^ "Adam Gontusan, The Bobohizan Of Our Generation". Hello Sabah. 5 November 2021. Retrieved 12 May 2025.
  18. ^ a b Chong, Rebecca (30 May 2024). "Last of the Kaamatan Bobohizan: traditions fade away as modernisation, other religions overshadow ancient rituals". Scoop. Archived from the original on 12 May 2025. Retrieved 12 May 2025.
  19. ^ Phelan 1994, p. 24.
  20. ^ Kok On & Ishak 2018, p. 181.
  21. ^ Rutter 1929, pp. 227, 232 & 245.
  22. ^ Kok On & Ningsih 2013, p. 50.
  23. ^ Cai et al. 2022, p. 3.
  24. ^ Kok On & Ningsih 2013, p. 48.
  25. ^ Binisol, Lorena (24 January 2021). "Penampang's museum with a difference". Daily Express. Archived from the original on 26 May 2025. Retrieved 26 May 2025.

Bibliography

Further reading

  • Media related to Bobohizan at Wikimedia Commons
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