By Bob Munang JP
KOTA KINABALU: In the intricate cultural mosaic of Sabah, the term “Momogun” stands out as a significant element of indigenous identity and heritage. Despite its long history, recent debates have sought to undermine its importance, often driven by contemporary disputes rather than historical facts. This article delves into the historical documentation, linguistic insights, and cultural relevance of “Momogun,” illustrating its enduring significance among the Kadazan, Dusun, Murut, and Rungus peoples.
Furthermore, the proposed adoption of “Momogun” as a generic term for the indigenous peoples of Sabah follows the precedent set by the indigenous communities of Sarawak. In Sarawak, the term “Dayak” is used to collectively identify various indigenous groups, including the Iban (also known as Sea Dayak), Bidayuh, Kenyah, Kayan, Kedayan, Murut, Punan, Bisayah, Kelabit, Berawan, and Penan. This collective identity has helped to unify these diverse communities under a shared banner while respecting their unique cultural differences.
Historical Documentation
The term “Momogun,” including its variants “Memagun” and “Mamagun,” is deeply embedded in the historical narrative of Sabah (then North Borneo). Early European explorers and missionaries documented its use well before Malaysia was established in 1963, underscoring its historical significance.
S. Elphinstone Dalrymple, in his 1884 article “The Tawaran and Putatan Rivers, North Borneo,” refers to “Memagun” as the tribal designation for the Dusuns near Kudat.1 This reference highlights the term’s usage in the 19th century, affirming its longstanding role in identifying specific Dusun groups and its continuity over time.
Reverend Father A. L. Gossens, who served as a Parish Priest in Limbahau, Papar, provided additional context to the term “Momogun.” During his time with the Dusun (Kadazan) community, Gossens compiled a comprehensive vocabulary of the Dusun (Kadazan) language, which was published in his 1924 work “A Grammar and Vocabulary of the Dusun Language.”2 His close interaction with the community allowed him to accurately document the language and its nuances. In this work, Gossens translates “Momogun” as “native” or “uhun do pomogunan,” indicating its use to describe the indigenous people of the region. This translation underscores the term’s deep linguistic and cultural roots in Sabah and reflects the lived experiences of the Dusun people as observed by Gossens.
Reverend J. Staal’s 1926 article “The Dusun Language” adds another layer of validation, noting that “Momogun” is used by the Momogun Rungus in northeastern Sabah to refer to both the people and their language.3 Staal also clarifies that the term “Momogun” means “to people,” while “country” is “pomogunan” in the West Coast Dusun (Kadazan) dialect in Penampang and Putatan. This reinforces the term’s integral role in defining the identity of the indigenous population and their connection to their land.
Moreover, the 1922 “A Murut Vocabulary” by N. B. Baboneau and G. C. Woolley explores related terms such as “memagun,” linking them to concepts of habitation and community life.4 This connection highlights the term’s relevance to social organization and residence among the indigenous peoples of the region.
Linguistic Insights
The term “Momogun” is not merely a historical artifact but a living part of the indigenous languages. Its usage in different contexts illustrates its significance in describing native identity. For example, in the Dusun language, “Momogun” is understood to mean “native” or “people of the land,” reflecting its role in denoting the people of Sabah. This term is deeply ingrained in the linguistic and cultural heritage of the region, illustrating a profound connection between the people and their land.
Additionally, the linguistic roots explored in works like the “A Murut Vocabulary” show how terms related to “memagun” are connected to concepts of community and habitation. This reinforces the term’s relevance to the social structures and cultural practices of the region’s indigenous communities.
Cultural Familiarity and Meaningfulness
The term “Momogun” holds substantial meaning for the Kadazan, Dusun, Murut, and Rungus peoples. It resonates deeply within these communities, reflecting their collective identity, heritage, and connection to their ancestral lands. The term serves as a symbol of their historical continuity and cultural integrity, embodying both their identity as natives and their relationship with their homeland.
It is crucial to emphasize that the term “Momogun” is not a new concept, as some critics have suggested. Historical records and linguistic studies have long established its usage, and it is a term familiar to the indigenous people of Sabah. Moreover, “Momogun” functions as a noun, similar to how terms like “Malay,” “Chinese,” “Indian,” and “Dayak” are used as generic identifiers. This linguistic parallel further legitimizes its adoption as a collective term for Sabah’s indigenous population.
The Path Forward: Embracing Inclusivity
For the indigenous peoples of Sabah, adopting “Momogun” as a generic identity offers a path towards greater inclusivity, much like the adoption of the term “Dayak” in Sarawak. This approach can foster unity among the Kadazan, Dusun, Murut, and Rungus peoples, celebrating their shared heritage while respecting their distinct identities. Inclusivity through “Momogun” can strengthen cultural bonds and promote collective recognition, allowing for a more cohesive and supportive community. The benefits of inclusivity far outweigh the limitations of exclusivity, as a unified identity can enhance mutual respect, cultural preservation, and collaborative progress.
Moreover, the adoption of “Momogun” as a generic term is likely to do more good than harm. The resistance by some ethnic groups to the use of terms like “Kadazan” or “Kadazandusun” has already hampered progress in many areas, including education, politics, and the economy. Embracing “Momogun” could help to overcome these divisions, promoting a stronger, more unified community that can better advocate for its collective interests.
Furthermore, the argument that the term “Momogun” will replace the term “Kadazan” is baseless. “Momogun,” like “Dayak,” is not a racial term but a generic term to classify the people indigenous to Sabah. The purpose of adopting “Momogun” is not to erase existing identities but to provide an inclusive umbrella term that reflects the shared heritage and unity of the diverse indigenous groups in Sabah.
Rather than being categorized under generic acronyms like KDMR or being labeled as “Lain- lain” in government statistical reports, it would be more dignified to use “Momogun.” This term is not only familiar to the Kadazan, Dusun, Murut, and Rungus peoples but also carries substantial cultural and historical significance. Adopting “Momogun” in official contexts would honor the rich heritage and collective identity of Sabah’s indigenous communities.
Contemporary Misunderstandings
It is unfortunate that there have been attempts to vilify and distort the term “Momogun” due to opposition against its adoption as a generic term for the indigenous peoples of Sabah within the Dusunic, Murutic, and Paitanic families. These attempts often arise from contemporary disputes rather than an understanding of the term’s historical and cultural context. Such efforts disregard the substantial historical evidence and the term’s established significance.
Conclusion
The term “Momogun” embodies the rich heritage of Sabah’s indigenous communities. The consistent references across historical and linguistic sources validate its deep-rooted significance and continuity. Disregarding this term based on modern disputes undermines both the historical record and the enduring identity of these communities. Recognizing and embracing “Momogun” is not only a tribute to historical and linguistic continuity but also an acknowledgment of the cultural heritage of Sabah’s indigenous peoples. The term “Momogun” offers an opportunity for greater unity and progress, paving the way for a more inclusive and dignified future for all indigenous people of Sabah.
Bob Munang JP is a life member of the Kadazan Dusun Cultural Association (KDCA) and a founding life member of the Momogun National Congress (MNC).
He serves as a Justice of the Peace for the State of Sabah and is a qualified Barrister and Solicitor of the New Zealand High Court, as well as a practising Advocate and Solicitor of the High Court of Sabah and Sarawak.
His work reflects a strong commitment to both cultural preservation and legal practice.
