The Bangkaakon in the 20th Century

Written by H. Joplin Mosiun 

March 31, 2023

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Part 11 of the history and origins of the Penampang Kadazan.

Gathering information about the Bangkaakon was a challenging task, as I soon discovered that discussing this topic was considered taboo. It appeared that the previous generations in Penampang associated the name with painful memories, causing only a few to remember and share stories about them. The subject was avoided by the elderly due to the fear of it reminding them of the difficult experiences their forefathers faced. Understandably, the era generated resentments that were better left forgotten. 

Intoxicated men would poke fun at the Bangkaakon during drinking bouts and caution their companions about the dangers of unknown creatures lurking in the darkness, waiting to pounce on unsuspecting victims. In some tales, the Bangkaakon were portrayed as demonic life-usurping beings, used to frighten children.¹ These tales were likely passed down by those who had opposed the hegemony of the Bangkaakon.

Many of the Bangkaakon communities adopted the adat or custom they subscribed to as their primary identity, be it Kadazan or Tangara, with only a few communities in Sugud and Kinarut maintaining the Bangkahak identity until Malaysia was formed in 1963.² The remaining Bangkahak communities in Sugud were under pressure to preserve their identity, as they were ridiculed by their peers who had adapted to the changing times.³ By that time, most communities in Penampang had already converted to Christianity. 

The British continued to use the Brunei term 'Dusun' as a generalization for the indigenous people of Sabah. However, Sabah's founding father, Tun Fuad Stephens initiated a political move to replace the term with 'Kadazan'. Although this was not welcomed by some of the native leaders of communities in the interior, the Penampang and Papar communities adopted the term 'Kadazan' to refer to their ethnicity and have continued to do since then. 

A folk story recorded by Tom Harrison in the 1960s, the narrative of Che Malanggum (Malanjum) is possibly the first written evidence regarding the origins of the Penampang Kadazan, offering an account of the Bangkaakon at Limbanak. 

The author of Inland People of Sabah: Before, During and After Nunuk Ragang, and various other articles published in the Sabah Society journals, Shim Phyau Soon's writings have inspired the younger generation to explore their culturally rich ancestry as evidenced by the abundance of online content on the subject. Many have emerged as online curators of articles related to Bornean history, language and culture. 

The Bangkaakon have not entirely faded into obscurity. The old tribes may be making a resurgence in the digital realm sooner than expected. 

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Notes
1 Interview with Stephen Masulah at Kg. Penapah, Sugud in 2012.^↩
2 Interview with Sibius Kaahin at Kg. Tinduuzon, Sugud in 2012.^↩
3 Interview with Donald Malinggang at Kg. Guunsing in 2005.^↩