Review:miruku
What is tradition? What is culture? Tradition is “a practice, custom, or story that is memorized and passed down from generation to generation”1 while culture refers to “patterns of human activity and the symbolic structures that give such activity significance.”2 In another words, both of them are playing the role as a status or identity of something. Identity is the feeling of belonging to a group. Every group has its own special characteristic which people can easily distinguish it from the other. For instance, Sushi to Japanese, Kimchi to Korean, and Dim Sum for the Chinese. Identity also can be explained as a brand. Taking a very good example on the fried chicken in KFC and the fried chicken in McDonalds, they are named the same, fried chicken. However, they taste different because of the use of spices, method of cooking and other secret recipe. That is their distinguish feature, that is the identification. We, as human being created and transmit culture because it helps us in defining ourselves in this world.
Today, tourism has become a crucial subject in the study of culture. To experience ‘a new something’ became the goal and the purpose of the tourist endeavors that ceased to be solely holidays. Hence, creating ''new something'' became a motivational imperative for the professionals in tourist industry. This can be explained by the quote from George H. Lewis: “Spawned by the desire of communities to put themselves on the map, creating positive images and symbols for themselves (which in turn, generates spirit as well as attracting tourist and business interest); and by the need of to belong, to participate in a community, to feel a part of social groups (even if they are contrived and last only for a day or two), this sort of invented community festival has become increasingly common in our society.”3 In many places of the world tourism has become a key agent in constructing and reconstructing ‘traditional culture’. In fact, today, traditional dress, traditional dances and traditional houses often exist only for the tourists.
The argument I would like to bring up for this case is, most of the festival celebrations we have today are contrived or reconstructed for tourism purpose yet the traditions that serve as powerful touchstones for identity cannot be contrived or invented. Tradition cannot be born again, the medieval stones are here but the spirit is gone. But atleast they have the medieval stones. The minimum requirement in organizing a festival is, they must have atleast have a “local culture and foodstuffs as, really, an excuse to create, or invent, a tradition for purpose that are to some extent.”4 Traditions and cultures were originally fully embedded in the folk lives, a way of living. Now culture is highly institutionalized, classified and ready for use in ''cultural tourism''. At the same time traditions are put up as scenes or "reconstructed". By the time traveling, one doesn’t actually need vivid imagination, but rather a particular location and the knowledge to recognize. In this case, I’ve eventually chosen a study on the Tadau Ka’amatan (Harvest Festival) by the Kadazan in Sabah.
Brief Introduction on Sabah & the Kadazan
Sabah is one of the states of Malaysia. “Located at the northeast corner of Borneo, Sabah was known in ancient times as the ‘land below the wind’ because it lies below the typhoon belt. Sabah''s terrain is rugged, with Mt. Kinabalu, at 4,101 metres, dominating the surrounding landscape. It has a wide diversity of flora and fauna, as well as one of the world''s largest rainforests. The state capital of Sabah is Kota Kinabalu, which is formerly known as Jesselton. Sabah''s people comprise 31 different indigenous groups, including the Kadazans, Muruts, Bajaus, Kedayans, Sulu, Bisaya, Rumanau, Minokok, and Rungus.”5 The Kadazan are the largest ethnic group indigenous of Sabah. They are found mainly on the west coast of Sabah, theocales, and various locations in the interior. Kadazan culture is heavily influenced by the farming of rice, culminating in various delicacies and alcoholic drinks prepared through differing home-brewed fermentation processes. Tapai and lihing are the main rice wine variants served and consumed in Kadazan populated areas, and are a staple of Kadazan social gatherings and ceremonies. The Kadazan has “ancient beliefs on the verity that everything has life - the rocks, trees, and rivers are all living things. They have souls and spirits that must be appeased from time to time through specific rituals. In these modern times, some of the rituals are less performed accept during certain festivities.”6
Tadau Ka’amatan / Pesta Ka’amatan (Harvest Festival of Kadazan)
The Tadau Ka’amatan, Sabah''s very own Harvest Festival, is intricately connected with rice cultivation, and with the cycle of life. Rice is Sabah’s golden crop, the grain of life, and the Tadau Ka’amatan marks the end of the planting cycle. It is closely associated with religion, culture and social order. The Kadazan Ka’amatan Festival is perhaps the most indigenous and grandest Festival in Sabah. Merry celebrations are held at all levels, commencing with the kampung (village) level, then district level and climaxing with the state level celebrations on 30th and 31st May every year. During the festival celebration, throughout Sabah Kadazan celebrants gather in village community halls, at the houses of affluent personalities, and even in town ‘padangs’ (fields) and community centers to thank the spirits for a good harvest and pray for blessings for a better harvest the following year. “Agricultural shows, exhibitions, cultural programs, buffalo races, and other traditional games are held during the festival. There is much merrymaking and feasting with rice wine flowing freely throughout the festivities.”7 Traditional costumes are worn by the Kadazan and enjoy a carnival atmosphere which stretches from daybreak till dawn.
History of Tadau Ka’amatan / Pesta Ka’amatan
Since times immemorial it has been the traditional practice of the natives of Sabah (the Kadazan in particular) to hold a yearly harvest celebration. Historically and traditionally, the Ka’amatan Festival was usually held at the first sighting of the full moon immediately after the harvesting season. The appearance of the full moon was commonly referred to as the period of tawang (full moon). During the tawang the natives made strict observances and would refrain from hard labour. Instead, they would rest to hold a village celebration that could last for two to three days.
In the district of Tambunan (a small village in Sabah), as in many other areas, the preparations for the Tadau Ka’amatan involved everyone, regardless they are young or old, man or woman. The men used to organize group hunting expeditions to provide enough meat for the celebrations, while the women organize themselves to produce enough rice for making rice wine (tapai) and for cooking on the day of the Ka’amatan celebration.
At village level, the eve of the Ka’amatan Festival was lead mainly by the Bobohizans, the ritual specialists paying homage and offering thanksgivings to Bambaazon, the rice spirit, for the good harvest. Then, on the first day traditional sports took place, and on the second day communal reunion through feasting, drinking, music and dancing.
The Kadazan believe that in the days of yore the people suffered a great famine. Their God (Kinoingan) took pity upon them, and sacrificed his daughter, Huminodun, by cutting her into small pieces. Her flesh was sown over the land and from these sprang the first rice plants. Thus the Kadazan community believes that the transfigured sacrifice of Huminodun is embodied as the spirit of rice known as Bambaazon. The Ka’amatan Festival is particularly significant as it marks not only the occasion to honour Bambaazon and to thank God for
Authenticity of a Food Festival Originally published in Shvoong: http://www.shvoong.com/books/1688259-authenticity-food-festival/
What is tradition? What is culture? Tradition is “a practice, custom, or story that is memorized and passed down from generation to generation”1 while culture refers to “patterns of human activity and the symbolic structures that give such activity significance.”2 In another words, both of them are playing the role as a status or identity of something. Identity is the feeling of belonging to a group. Every group has its own special characteristic which people can easily distinguish it from the other. For instance, Sushi to Japanese, Kimchi to Korean, and Dim Sum for the Chinese. Identity also can be explained as a brand. Taking a very good example on the fried chicken in KFC and the fried chicken in McDonalds, they are named the same, fried chicken. However, they taste different because of the use of spices, method of cooking and other secret recipe. That is their distinguish feature, that is the identification. We, as human being created and transmit culture because it helps us in defining ourselves in this world.
Today, tourism has become a crucial subject in the study of culture. To experience ‘a new something’ became the goal and the purpose of the tourist endeavors that ceased to be solely holidays. Hence, creating ''new something'' became a motivational imperative for the professionals in tourist industry. This can be explained by the quote from George H. Lewis: “Spawned by the desire of communities to put themselves on the map, creating positive images and symbols for themselves (which in turn, generates spirit as well as attracting tourist and business interest); and by the need of
The argument I would like to bring up for this case is, most of the festival celebrations we have today are contrived or reconstructed for tourism purpose yet the traditions that serve as powerful touchstones for identity cannot be contrived or invented. Tradition cannot be born again, the medieval stones are here but the spirit is gone. But atleast they have the medieval stones. The minimum requirement in organizing a festival is, they must have atleast have a “local culture and foodstuffs as, really, an excuse to create, or invent, a tradition for purpose that are to some extent.”4 Traditions and cultures were originally fully embedded in the folk lives, a way of living. Now culture is highly institutionalized, classified and ready for use in ''cultural tourism''. At the same time traditions are put up as scenes or "reconstructed". By the time traveling, one doesn’t actually need vivid imagination, but rather a particular location and the knowledge to recognize. In this case, I’ve eventually chosen a study on the Tadau Ka’amatan (Harvest Festival) by the Kadazan in Sabah.
Brief Introduction on Sabah & the Kadazan
Sabah is one of the states of Malaysia. “Located at the northeast corner of Borneo, Sabah was known in ancient times as the ‘land below the wind’ because it lies below the typhoon belt. Sabah''s terrain is rugged, with Mt. Kinabalu, at 4,101 metres, dominating the surrounding landscape. It has a wide diversity of flora and fauna, as well as one of the world''s largest rainforests. The state capital of Sabah is Kota Kinabalu, which is formerly known as Jesselton. Sabah''s people comprise 31 different indigenous groups, including the Kadazans, Muruts, Bajaus, Kedayans, Sulu, Bisaya, Rumanau, Minokok, and Rungus.”5 The Kadazan are the largest ethnic group indigenous of Sabah. They are found mainly on the west coast of Sabah, theocales, and various locations in the interior. Kadazan culture is heavily influenced by the farming of rice, culminating in various delicacies and alcoholic drinks prepared through differing home-brewed fermentation processes. Tapai and lihing are the main rice wine variants served and consumed in Kadazan populated areas, and are a staple of Kadazan social gatherings and ceremonies. The Kadazan has “ancient beliefs on the verity that everything has life - the rocks, trees, and rivers are all living things. They have souls and spirits that must be appeased from time to time through specific rituals. In these modern times, some of the rituals are less performed accept during certain festivities.”6
Tadau Ka’amatan / Pesta Ka’amatan (Harvest Festival of Kadazan)
The Tadau Ka’amatan, Sabah''s very own Harvest Festival, is intricately connected with rice cultivation, and with the cycle of life. Rice is Sabah’s golden crop, the grain of life, and the Tadau Ka’amatan marks the end of the planting cycle. It is closely associated with religion, culture and social order. The Kadazan Ka’amatan Festival is perhaps the most indigenous and grandest Festival in Sabah. Merry celebrations are held at all levels, commencing with the kampung (village) level, then district level and climaxing with the state level celebrations on 30th and 31st May every year. During the festival celebration, throughout Sabah Kadazan celebrants gather in village community halls, at the houses of affluent personalities, and even in town ‘padangs’ (fields) and community centers to thank the spirits for a good harvest and pray for blessings for a better harvest the following year. “Agricultural shows, exhibitions, cultural programs, buffalo races, and other traditional games are held during the festival. There is much merrymaking and feasting with rice wine flowing freely throughout the festivities.”7 Traditional costumes are worn by the Kadazan and enjoy a carnival atmosphere which stretches from daybreak till dawn.
History of Tadau Ka’amatan / Pesta Ka’amatan
Since times immemorial it has been the traditional practice of the natives of Sabah (the Kadazan in particular) to hold a yearly harvest celebration. Historically and traditionally, the Ka’amatan Festival was usually held at the first sighting of the full moon immediately after the harvesting season. The appearance of the full moon was commonly referred to as the period of tawang (full moon). During the tawang the natives made strict observances and would refrain from hard labour. Instead, they would rest to hold a village celebration that could last for two to three days.
In the district of Tambunan (a small village in Sabah), as in many other areas, the preparations for the Tadau Ka’amatan involved everyone, regardless they are young or old, man or woman. The men used to organize group hunting expeditions to provide enough meat for the celebrations, while the women organize themselves to produce enough rice for making rice wine (tapai) and for cooking on the day of the Ka’amatan celebration.
At village level, the eve of the Ka’amatan Festival was lead mainly by the Bobohizans, the ritual specialists paying homage and offering thanksgivings to Bambaazon, the rice spirit, for the good harvest. Then, on the first day traditional sports took place, and on the second day communal reunion through feasting, drinking, music and dancing.
The Kadazan believe that in the days of yore the people suffered a great famine. Their God (Kinoingan) took pity upon them, and sacrificed his daughter, Huminodun, by cutting her into small pieces. Her flesh was sown over the land and from these sprang the first rice plants. Thus the Kadazan community believes that the transfigured sacrifice of Huminodun is embodied as the spirit of rice known as Bambaazon. The Ka’amatan Festival is particularly significant as it marks not only the occasion to honour Bambaazon and to thank God for
Authenticity of a Food Festival Originally published in Shvoong: http://www.shvoong.com/books/1688259-authenticity-food-festival/
London , 1950. St Marylebone Borough Council was hard at work trying to decide how to celebrate