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Ethnic group
Kadazan people Kadazans
(Top) The Penampang Kadazans in their traditional dress performing the sumazau dance (Bottom) The Papar Kadazans in their traditional dress during Kaamatan celebration
The Kadazans form another major indigenous ethnic group within the western coast of the Sabah region with rich traditional heritage, distinct dress, language and customs based on different districts, with an estimated 568,575 (mixed with the Dusuns) spread across the state.[5] They are among the earliest indigenous people within northern Borneo exposed to the early Christian mission and faced various interactions with the Sultanate of Brunei in the 18th century and later the British that resulted in their rapid subsequent modernisation in the late 19th century, when many of the British administration towns within North Borneo were constructed close to many of the Kadazans' homelands.[12][13]
As a result of integration in culture and language, as well as for political initiatives, the new term "Kadazan-Dusun" was created to combine Kadazan and Dusun as one group.[14][15] Together, they are the largest indigenous ethnic group in Sabah. They have been internationally recognised as an indigenous group in the northern part of the island of Borneo since 2004 by the United Nations Educational, Scientific and Cultural Organization (UNESCO).[16]
Etymology
The origin of the "Kadazan" term came from the Tangaah word "kakadazan", which carries the meaning of "town" in the English language.[17] Another theory is that the term was derived from the Malay word "kedaian" or "kedai", which translates as "shop".[17][18][19] The Kadazans of Penampang and Papar were officially referred specifically by the tax collector of the Sultanate of Brunei as the "Orang Dusun" in Malay,[20] a noun phrase which literally means "people of the orchard",[21] owing to their agricultural occupations, similar to the Dusuns, although in reality, the Dusuns within the area were actually Kadazans.[22]
Before the 1960s, the "Kadazans" were earlier grouped into part of the larger Dusunic groups in the North Borneo Census since the term "Dusun" was used by the British protectorate and colonial authorities to represent all the Dusunic-speaking tribes and sub-tribes.[23][24][25][26] The present-day ethnic of Kadazans were originally the Tangaah, Tangara, or Tanga Dusuns who refused to be grouped into the larger Dusuns due to past issues throughout the British era.[notes 2][32] The Kadazans are also distinguished from the Dusuns, especially through their "v" and "z" dialect, whereas the Dusuns commonly use the "r", "w", and "y" dialect.[33][34][35] In the 1991 Sabah Census, there were around 104,924 Kadazans and 216,910 Dusuns, with the ethnicities categorised separately before they were merged together in the 1980 Census.[36]
Since the 15th century, a Dusun sub-ethnic group of Tangaah Dusuns had been living along the Kinarut and Putatan rivers, Papar River, as well as within the upper Moyog River of Penampang within the northwestern coast of Borneo.[26][38] Their locations are within the flat plains and lowland areas of Papar and Penampang, with wet rice cultivation once the main occupation among them whereas the Dusuns are located within hills and upland valleys.[14][39] The Kadazans of Penampang are originally divided based on the topographical landscape, with Potiang as the highlanders, Tangaah as the middle inhabitants, and the Kadazans as the lowlanders or people of the plains living near the coast before all three are merged into one identity as the Kadazans.[39][40] The thalassocracy rule of the Sultanate of Brunei greatly influenced the traditional life of the tribe that soon became known as the Kadazans.[41][42]
Their first encounter with the British was in the late 19th century, and the animist-pagan Kadazans were among the earliest North Bornean indigenous ethnic groups to be exposed to Christian missionary schools throughout the British rule,[22][26][43] the first interaction being within the Putatan River.[44][45] English historian, novelist, and travel writer Owen Rutter wrote in 1922 that the indigenous people residing in Papar, Penampang, and Membakut preferred to call themselves "Kadazan" and be distinguished from the Dusuns,[46][47] although administratively at the time all Kadazans were categorised as Dusuns by the British.[23] It was through the establishment of the Kadazan Society of Penampang throughout the administration of the Crown Colony of North Borneo in 1953 that this terminology was corrected and replaced by "Kadazan".[23][48] When North Borneo, Sarawak, Singapore and Malaya formed the Federation of Malaysia in 1963, all the Penampang and Papar indigenous ethnics that had been identified as Dusuns since then were administratively referred to as Kadazan, and the Kadazan Cultural Association (KCA) began to be formed in 1966 to represent the Kadazan ethnics.[23] The Kadazans were especially represented through the efforts of the first chief minister of Sabah, Donald Stephens, who is the president of KCA and a Kadazan himself.[49][50][51][52]
The Kadazans at a wedding ceremony at St. Michael's Church of Penampang District, c.1950s
Following attempts' to use the Kadazan term as the sole term to represent the Dusunic identity and subsequent Kadazanisation, a dispute then arise with the entire Dusun community over the ethnic term.[53][54] The following year, in 1967, the United Sabah Dusun Association (USDA) was formed as the sole representation for the entire Dusuns to distinguish them from the Kadazans.[55] The two main indigenous ethnics have been separated through two representations since then: the Kadazan and the Dusun. Through mediation and finally under the efforts of Chief Minister Joseph Pairin Kitingan, both the KCA and the USDA indigenous ethnic representation were merged into a single entity called the Kadazan Dusun Cultural Association (KDCA) in 1989.[55]
The Kadazan people, together with the Dusun, Rungus, and Bajau are believed to have origins linked to the Austronesian migration known as the Out-of-Taiwan theory.[56][57] According to this theory, the ancestors of the Kadazan were among the early Austronesian-speaking peoples who migrated from Taiwan Island thousands of years ago. These migrants, often referred to as the Taiwanese aborigines, gradually spread southward across the Philippines and into Borneo.[58] Linguistic, genetic, and cultural evidence supports this connection, indicating that the Kadazan share common roots with the indigenous peoples of Taiwan, such as the Paiwan and the Bunun.[59][60] Over time, these ancestral groups adapted to the local environments of Borneo, giving rise to the distinct cultural identity of the present-day Kadazan community. A study has stated:
Over the next thousand years to 1500 BC, the Austronesians spread south through the Philippines to the Celebes, the Moluccas, northern Borneo and eastern Java. One branch went east from the Moluccan Island of Halmahera about 1600 BC to colonise eastern Melanesia (1200 BC) and Micronesia (500 BC). The migration continued well into Polynesia by 1 AD, and reached Hawaii and Easter Island by the year 500. The Austronesians finally reached the last uninhabited land on earth, New Zealand, sometime around 1300.[61]
In conclusion, the origins of the Kadazan people are closely tied to the broader Austronesian migration from Taiwan, as outlined in the Out-of-Taiwan theory. This theory is supported by linguistic, cultural, and genetic links between the Kadazan and indigenous Taiwanese groups such as the Paiwan and the Bunun.[59][60] The gradual southward expansion of Austronesian-speaking peoples over thousands of years, including their settlement in northern Borneo, laid the foundation for the development of distinct indigenous communities like the Kadazan. As these early migrants adapted to their new environment, they formed a unique cultural identity that continues to thrive in present-day Sabah.[62]
Culture
The sininggazanak monument inscription of Penampang District in Malay language
The sininggazanak at the Sabah Cultural Centre in the Penampang District
The sininggazanak (also known as tomboizu, tinomboizu or teningkianak) wood carving monument of the Kadazans, a tradition which is found only in the Penampang–Putatan–Papar (Kinarut) area[63][64]
Kadazan culture is heavily influenced by their traditional occupation of rice farming, which is deeply intertwined with their spiritual beliefs, centring on the paddy spirit of Bambaazon and involving significant rituals performed by female shamans called bobohizan to ensure an abundant harvest and protect the crops.[65] This harvest is celebrated through the major festival of Kaamatan, which honours the paddy spirit and gives thanks for abundance. The prominence of rice in both cuisine and ritual reflects its profound impact on Kadazan identity, tradition, and social cohesion, which also culminates in various delicacies and alcoholic drinks prepared through differing home-brewed fermentation processes.[66]
During the harvest festival which takes place annually in May, the most celebrated event is the crowning of the beauty pageant of Unduk Ngadau. Young women (sumandaks) of Kadazans, and others from the Dusun, Murut and Rungus descent from different districts compete for this title at the KDCA Compound. The beauty pageant is held to commemorate the spirit of Huminodun, a mythological character of unparalleled beauty who is said to have given her life in exchange for a bountiful harvest for her people.[67] Between the area of Penampang–Putatan–Papar, especially prior to the middle of the 20th century, there were widespread customs among the local Kadazans within the area on the commemoration of a childless person.[68] The wooden monument is usually erected on the land of a person who had died without leaving a child to inherit his or her land;[69] among the older sininggazanak are the ones at Tampasak Village and Tanga of Kinarut in Papar District, at Tombovo of Penampang District, and at Kopuian Village and Sodomon of Putatan District.[70]
Ethnic dance and music
Penampang Kadazan women performing the ethnic sumazau dance
The Kadazans have developed their own unique dance and music which has been recognised as part of Malaysian national heritage.[71]Sumazau is the name of the traditional ethnic dance of the Kadazans that was performed between a male and female, as well as groups of couples, which is usually accompanied by a symphony of six handcrafted gongs, which are individually known as tagung.[72] A ceremonial cloth sash is worn by both genders during the dance with gong accompaniment, which is typically performed during joyous ceremonies and occasions, the most common of which being wedding feasts. Among the Kadazans in Penampang, the dance is known as Penampang Sumazau; among those in Papar, as Sazau Papar; while among Membakut Kadazans, it is known as Paina Sumazau of Membakut.[73]
The main musical instrument for the Kadazans is the sompoton, an aerophone which is traditionally made from a dried gourd and bamboo pipes.[74] It is played by blowing into it, which subsequently produces a soft and harmonious sound. Other musical instruments include the gong and kulintangan.[74][75][76] Based on the traditional Kadazan-Dusun animist-pagan legend, the bobohizan were earlier taught the art of rites, ritual practices and ceremonies, taboos and traditional cultures, including the art of gong-beating and the traditional sumazau dance.[77][78][79] The bobohizan during the era of Nunuk Ragang taught the people to fashion bamboos into various lengths, shapes and sizes and arranged them into an ensemble of seven musical instruments, the seventh item being the gandang (drum), and the bamboo instrument is known as the togunggak. The bobohizan taught the people the rhythms of the tagung ensemble, such as magagung, botibas, and dunsai.[78]
Gong music ensemble at the Monsopiad Heritage Village, a Kadazan musical heritage at the Kuai Kandazon Village of Penampang
In the 18th century, when the coastal part of northern Borneo was part of the Sultanate of Brunei, traders from the area introduced brass gongs (tagung) to the coastal areas of northern Borneo and later to the interiors.[80][81] The Kadazan indigenous in the western coast were fascinated by these new musical items, as they perceived the instrument to be elegant, with the melodious sound produced by the brass gong.[82] It was soon acquired by the indigenous as part of family heirlooms, and the gongs were arranged into the typical ensemble of seven instruments to replace the bamboo togunggak. Since then, the gong beats and rhythms have been improved for a variety of uses.[83][84] As for weddings, festive occasions and welcoming receptions for dignitaries, the rhythm of the gong beat is exhilarating, melodious, lively and smooth. Sometimes the botibas rhythm is performed as a variation.[85] During funerals, the dunsai rhythm is very solemn and fearsome, serving as a symbol of respect for the dead.[86] The beat of gong was used to be a signal for emergencies.[87]
Another musical instrument, the kulintangan, akin to the xylophone, would be played as an accompaniment to the magagung.[75]Kulintangan, or miniature gongs, consists of a nine-piece ensemble, and according to preference, it may be performed simultaneously with the gongs to enhance the gong music. The latest types of gongs are made entirely of flat iron sheets, which are produced in the Rungus district of Kudat,[87] and sold during the weekend market (tamu) in Donggongon of Penampang.[88]
Traditional attire
Papar Kadazan male and female in their traditional attire
Traditional Kadazan attire holds deep cultural significance, serving as a visual representation of status, identity, and ceremonial function. The elegance and structure of the garments reflect not only indigenous values but also historical influences, particularly from the Bruneians, the Iranun, the Maranao, and the British.[89][90] These influences are evident in the use of velvet-like black fabric, gold trimming, and accessories that are of foreign origin. The Penampang Kadazan and Papar Kadazan garments are different from each other, each incorporating unique tailoring, motifs, and textiles that reflect local identity while preserving shared heritage.[91][92]
Kadazan male with headdress of sigah/sigar
The Kadazan of Penampang traditionally wear a two-piece gown known as the Sinuangga do binongkoh, a striking black velvet blouse and skirt ensemble for women, adorned with gold trimming, and it is accompanied by three silver British North Borneo trade dollar coin belts (himpogot),[94] three brass girdles (tangkong), and modern women's accessories.[82][95][96] The tangkong belt are prized heirlooms, often inherited through generations, and are considered valuable cultural assets.[97][98] Aged tangkong are especially sought after and beyond their monetary value, the tangkong are believed to act as talismans to its owner, offering spiritual protection to the wearer during rituals and public appearances. The ensemble is further embellished with ornamental gold-coloured buttons, or bamban amas, which were historically plated with real gold, a detail that once reflected the wealth and social standing of the garment's owner. These original buttons, now rarely found, mostly appeared on the earliest forms of the sinuangga' do binongkoh and are no longer widely available on the market.[99]
Papar Kadazan female with their traditional attire, adorn with the district symbolic siung/siyung
In contrast, the Kadazan of Papar wear the Siya' do binoikian, which also features black fabric but with distinct tailoring and ornamentation unique to the Papar region. Papar Kadazan women wear an intricately embroidered blouse and a short skirt, namely gonob, featuring colourful handwoven textile, or langkit which is originated from Mindanao, Philippines,[89] through the trade interactions with the Iranun and has been successfully preserved by the Iranun,[100] Rungus,[90] and the Lotud Dusun on the West Coast,[101] as this crafted textile is either disappearing or no longer being produced in the island of Mindanao.[89][102] Traditional silver jewelry like the bolilit (coiled bangles) and coin belts are commonly worn to complement the garment. Unlike the emphasised three silver coin belts worn by the Penampang Kadazan, Papar Kadazan women may wear as many or as few as they prefer. The regal-looking costume is completed with an expensive and distinctive handwoven hat known as the siung/siyung.[92]
The priestesses of the Kadazans possess a high status, and this can be seen through their fashion.[78] Styling themselves in such a manner serves to distinguish them from ordinary people and emphasise their elevated social position.[103] A sash that has intricate patterns is worn diagonally over each shoulder which are secured by a silver belt and form a diagonal cross across the torso. The diagonal cross may signify discipline, responsibility and the weight of spiritual duty. The intersecting lines may also be seen as representing the interconnection between realms, the earthly and the spiritual, brought together through her role. They are visual reminders of her dignity, commitment and the sacred balance she helps to maintain within the community. This manner of wearing a sash is similar to that of the Rungus ethnic, except a beaded sash is used, namely the pinakol. On the head, a tall headdress, adorned with numerous bead strings and feathers, is worn. Its imposing height and intricate detailing mark her elevated status within the community. More than a decorative item, the headdress embodies the wisdom, maturity and deep ritual knowledge she carries, qualities earned through years of spiritual practice, a close connection to nature and communion with ancestral spirits.[104][105]
The bobohizan's full garment, especially the headdress, may only be worn by a bobohizan and is not to be appropriated, as it is considered unethical. Men usually wear a matching black garment with gold embroidery, along with a kaking (sash) and sigah (folded headcloth) that represents regional and cultural identity as well as the status and masculinity of the wearer.[93][94] These garments are commonly worn during major cultural events such as Kaamatan, rituals and weddings, reaffirming a sense of unity, continuity and pride in Kadazan heritage.[93]
Notes
↑Based on the 2010 Malaysian Population Census, which is the last census categorised into specific ethnic groups,[2][3][4] there were a total of 568,575 Kadazan-Dusuns (the census combined the total with Dusuns) in Sabah alone, although the total number of Kadazan-Dusuns in other states of Malaysia was not provided in the census.[5] Within the three districts of Sabah in both the West Coast and Interior divisions with large Kadazan populations, Penampang District recorded a total of 49,500, Papar District 26,800, and Beaufort District 12,400.[6]
↑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 during a conflict by Mat Salleh in Tambunan.[27][28][29] Similarly, the Lotud Dusun of Tuaran were also against the term "Kadazan" referring to the Tangaah of Penampang and Papar until the problem of the "Kadazan" and "Dusun" terms was settled with the recognition of each other.[27][30][31]
↑The Kadazans were once categorised as part of the Dusuns group throughout British North Borneo Population Census.[37]
↑Samad, Joe (21 July 2023). "Removing ethnicity in Sabah statistics". FMT. Archived from the original on 16 May 2025. Retrieved 15 September 2025. In 2015, a controversy raged when the Borneo states discovered that the Malaysian federal government had removed all East Malaysian ethnicities and lumped everyone under the derogatory term "lain-lain" (others). The controversial term was removed after strong protest from the Sabah and Sarawak state governments which eventually saw the people of both Borneo states being allowed to state their ethnicity on government forms. In its 2020 Yearbook, based on a 2010 census, the state's total population was categorised by ethnicity – Kadazan/Dusun, Bajau, Murut, Bumiputera lain, Cina, India and "lain-lain" (others). The latest 2021 report, however, has removed the specific ethnic categories and instead lumped them up under 'Bumiputera lain' while maintaining the "Cina", "India" and "lain-lain" categories.
↑Gontusan, Richard A. (1 October 2017). "The KadazanDusun language dilemma". Daily Express. Archived from the original on 16 November 2025. Retrieved 1 October 2017. Kadazan consists of fricatives [v] and [z] which are absent in Dusun. On the other hand, /w/, / y/ and /r/ are present in Dusun but not in Kadazan.
↑Michael Subinon, Morales (2016). "THE KADAZAN MYTHOLOGY ®". Library of Sabah. Archived from the original on 3 December 2025. Retrieved 3 December 2025.
↑Miwil, Olivia (18 August 2018). "PALUAN GONG WARGA EMAS"[ELDERLY GONG HIT]. Harian Metro (in Malay). Archived from the original on 2 December 2025. Retrieved 2 December 2025– via PressReader.
12Regis, Patricia. "Linangkit (Sabah)". The Encyclopedia of Crafts in Asia Pacific Region (APR) Traditional Handmade Products. Retrieved 3 December 2025.
123Che Halin, Adi Kasman (17 September 2022). "Inovasi Sigar Alternatif Pelestarian Budaya Kadazan Dusun"[Alternative Cigar Innovation for the Preservation of Kadazan Dusun Culture]. Institute of Language and Literature, Malaysia (in Malay). Archived from the original on 3 December 2025. Retrieved 3 December 2025.
↑Chandran, Sheela (5 October 2018). "Stitches steeped in tradition". The Star. Archived from the original on 3 December 2025. Retrieved 2 December 2025– via PressReader.
↑Macdonald, Joshua; Sheng Mei, Rica Hiew; Shie Yin, Ivy Ng; Mortaza, Yasmin (15 November 2021). "Culture (Kadazan)". The Rojak Projek. Archived from the original on 4 December 2025. Retrieved 3 December 2025.
Kok On, Low (2003). MEMBACA MASA SILAM KADAZANDUSUN BERASASKAN MITOS DAN LEGENDA[READING THE KADAZANDUSUN PAST BASED ON MYTH AND LEGEND](PDF). Doctor of Philosophy Degree (Thesis) (in Malay). pp.1–24. Archived(PDF) from the original on 5 October 2025 – via Universiti Sains Malaysia Institutional Repository.
Hardy Hadymond, Lorenzo (2012). Learning Kadazan For Kids(PDF). Bachelor of Technology (Hons) (Information & Communication Technology) (Thesis). p.1–77. Archived(PDF) from the original on 7 July 2024 – via Universiti Teknologi PETRONAS.
Ningsih, Sri (2012). SUMAZAU ETNIK KADAZAN: ANALISIS KONTEKS PERSEMBAHAN, FUNGSI, KOSTUM DAN KOREOGRAFI[KADAZAN ETHNIC SUMAZAU: ANALYSIS OF PERFORMANCE CONTEXT, FUNCTION, COSTUME AND CHOREOGRAPHY](PDF). School of Art Studies (Thesis) (in Malay). pp.1–24. Archived(PDF) from the original on 23 July 2024 – via Universiti Malaysia Sabah Institutional Repository.
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Malaysia 
Christianity (majority Catholic, some Protestants) (95%),
Islam (Sunni) and Animism (Traditional religion (Momolianism)) (5%)
