The Origin of the Mamahui Pogun and The Suang Lotud

According to Lotud oral history, many generations ago the place (pogun) of the Suang Lotud suffered a massive drought that lasted for many years. The water dried up. Plants and animals perished; many humans died. Fires burned everywhere. It was so hot that even the soil ignited spontaneously.
The people cried and cried. One night, "Umunsumundu" appeared in a dream to Luntar, the first tantagas, who was also called Odun Jalin. She instructed her in the ritual proceedings of Mamahui Pogun or "Cleansing the Universe' and taught her the appropriate "rinait". The Mamahui Pogun was to begin with a cycle lasting seven nights and seven days, to stop the drought. In the dream, Umunsumundu told her to instruct the village to build a sacred bamboo ritual house or "turugan" with coconut fronds for roofing. The villagers were to bring offerings such as husked and unhusked rice to appease the angry spirits.

At first, Odun Jalin recited the rinait for one night and one day inside the turugan (Manawah do Turugan). On the second day when she went outside of the turugan, two sets of sacred stones called buliga ngadau (pearls of the sun) fell from the sky for Odun Jalin. One set was "male" and the other "female." These stones were to be safely tied in cloth, and only exposed and bathed in coconut oil during the manawa do turugan rituals in the Mamahui Pogun.Since then, Mamahui Pogun has been held every five to ten years or so, whenever there has been an imbalance in the universe, causing widespread natural and human calamities.

The Mamahui Pogun Consist Of Three Phase As Detail As Follow,..
(i) Manawah do Turugan
(ii) Monumbui Sidangon
(iii) Monumbui Mahantan or Monumbui Sisiron.

The three phases are each separated by a time period of one to three weeks, according to the decision of the tantagas and the Lotud Council of Elders. The Manawah do Turugan starts inland at Kampung Bantayan. The Monumbui Sidangon begins upriver at Tamparuli, while the Monumbui Mahantan leads to the open sea. This symbolizes the "cleansing" or "drifting away" of all the spiritual impurities that offended the spiritual world.


Native Chief From Tamparuli.


Village Chief(Ketua Kampung)Panjut.


Village Chief(Ketua Kampung)Tagas.

With many of the tantagas becoming elderly and passing away, the conversion of many Lotud to Christianity and Islam, excessive rains, increasing news reports of crimes and wars in the world, it was deemed an appropriate time for a Mamahui Pogun to be held to cleanse the universe and restore balance for the earth. The tantagas believed that the world had become alasu, or 'hot,' because of evil human actions. They also thought that the spirits felt ignored by humans who no longer fed and respected them.
The most senior tantagas informed the Lotud Council of Elders, the Native Courts of Tuaran and Tamparuli, the Tuaran District Office and Tamparuli Sub-District Office that the ritual cycle would be held, and that people should refrain from swimming in rivers in the District due to the presence of river rogon in the water. A letter from the District Native Court Office announcing this was sent to every village in the District and posted at the Native Courts in the Tuaran and Tamparuli townships.

The most senior tantagas informed the Lotud Council of Elders, the Native Courts of Tuaran and Tamparuli, the Tuaran District Office and Tamparuli Sub-District Office that the ritual cycle would be held, and that people should refrain from swimming in rivers in the District due to the presence of river rogon in the water. A letter from the District Native Court Office announcing this was sent to every village in the District and posted at the Native Courts in the Tuaran and Tamparuli townships.

Contribution:
Mamahui Pogun involves the compulsory contribution and participation of all villagers in every village. Each family is required to contribute sacks of unhusked and husked rice as offerings to the spirits. Nowadays, cash is often substituted for rice.


A Typical View On Construction Of Turugan At Kampung Marabahai.(2011)

Each village headman was thus given the task of collecting the money and instructing the people to send their contributions in the form of rice to the respective places where the ritual was to be held. This included everyone living in the village, regardless of ethnic or religious origins. The village headman was also responsible for informing his people about the various taboos, such as the prohibition against swimming in the rivers and others. These taboos, however, were not adhered to by everyone. On 15 June 2003 while taking a swim, a youth and his uncle, who tried to rescue him, drowned at the confluence of the Bantayan and Tuaran rivers.

A turugan can only be built for Mamahui Pogun, not at other times. The structure of each turugan was determined by the prescriptions of the rinait. Those in Bantayan and Marabahai were built raised about one meter off the ground on bamboo posts, while that of Tutu Solupuh was constructed flat on the ground. Each turugan was an open rectangular structure, whose horizontal dimensions were estimated in terms of the number of upright posts (each separated by a distance of about two meters). The width was the space between 3 uprights (4 meters or two uprights from the corner post), while the length ran for 8 uprights (that is, 7, after the corner post).
Of these, the first part of the house (between the corner post and two uprights) was reserved for the tantagas to sit(Refer to picture above). The next length was a small walkway across the width, while the remainder was reserved mainly for the gong players. The gongs were hung on ropes from a length of bamboo parallel to the roof ridgepole. A bamboo ledge below the gongs functioned as a seat for the performers(See picture Below). The roof was made from coconut palm leaves, with the fronds stitched tightly together for the sections above the tantagas,