Chapter 12: Controversy on Date of Birth of Lotimboi

While researching the history of my grandmother's family, I encountered a significant discrepancy - perhaps even a controversy - regarding the ages of my grandmother and her siblings.

 

Most of the people I spoke with, who had some knowledge of the family, agreed that my grandmother was the eldest of the five siblings. However, information found on the tombstones and in printed document suggests otherwise.

 

According to the tombstone, my grandmother was born on is 13.8.1913. Yet, the tombstone of Dungko lists his birth date as 9.9.1895, and a booklet compiled by student researchers records Rampas's birth year as 1907. Although the birthdates of the remaining two siblings, Gomingo and Kundipoi, are unknown, it is clear from the available dates that Lotimboi (my grandmother) could not have been the eldest, as previously believed.

Secondly, the order of Rombis's children as listed in the publication on Gomorun's descendants, is as follows: Dungko, Gomingo, Rampas, Kundipoi and Lotimboi. Whether this sequence reflects the compiler's understanding of their birth order or is merely coincidental, it is notable that Lotimboi's name appears last among the five siblings.

Thirdly, my sister recalled a past conversation with our late mother, in which she mentioned that our grandmother was indeed very young when she married my grandfather. If 1913 is accepted as her birth year, She would have been just 14 when she married in 1927 - a year before our mother was born. However, if we were to accept 1894 as her birth year (which would make her older than Dungko who was born in 1895), she would have been in her thirties at the time of her marriage, which contradicts the family narrative.

I hope to shed more light on this discrepancy by locating the descendants of Gomingo - my grandmother Lotimboi's sister - to determine Gomingo's date of birth. Until then, I will continue to consider 1913 as my grandmother's year of birth, which, interestingly would make her the youngest, not the eldest, of the siblings!

Chapter 11: Rampas Gumpai - A Man Dedicated to Public Service - Part 2

When OKK Rampas Gumpai served as a court official, his wisdom, intelligence, and fair judgment earned the respect of both friends and adversaries. One memorable story, often recounted by his brother Dungko, illustrates his remarkable ability to resolve even the most complicated cases.

This particular case, involving a disputed ownership of a buffalo, had remained unresolved for four years, despite being handled by several OKKs across multiple districts. Finally, in 1958, it was referred to OKK Rampas. Upon reviewing the case, he calmly remarked:

“This is an easy case to resolve. I don’t need the formality of a courtroom, or tables and pens.”

When the day of the hearing arrived, a large crowd gathered, curious to witness how he would settle the long-standing dispute. The case involved two men - one Lotud and one Bajau - each claiming ownership of the same buffalo. OKK Rampas asked the buffalo to be placed in the middle of a large open field, and then instructed the two claimants to stand at opposite ends. He told both men to call out to the buffalo. The man to whom the buffalo responded would be declared the rightful owner.

As the two shouted and coaxed the animal from afar, the crowd watched in tense anticipation. After a moment of hesitation, the buffalo slowly made its way toward the Lotud man. With that, OKK Rampas announced the verdict. The field erupted in applause, and the crowd gave him a standing ovation.

The creativity and fairness of his approach not only resolved the case but elevated public admiration for his judicial wisdom to a new level. However, his rising prominence also stirred jealousy and unease among some of his peers and colleagues.

It is said that about a month after the case, OKK Rampas attended a celebration in Tuaran. The next day, he fell seriously ill, vomiting blood. Many believed he had been poisoned. He never fully recovered, and sadly, he passed away in 1966. Around this time, he also remarried his fourth wife, Limpoton.

This story raises some intriguing questions:

1. If the buffalo ownership dispute really dragged on for four years, what happened to the poor animal during that time? Where was it kept, and who was responsible for its care and well-being?

2. Could a buffalo truly recognize and respond to its rightful owner after such a long separation?

The tale also brings to mind the biblical story from 1 Kings 3:16 - 28, in which King Solomon resolved a dispute between two women claiming to be the mother of the same baby. Instead of a buffalo, the contested subject was an infant. The story concludes with this powerful line:

“When all Israel heard about the judicial decision which the king rendered, they respected the king, for they realized that he possessed supernatural wisdom to make judicial decisions.”

Whether it was due to Rampas’ wisdom or his other leadership qualities, both he and his brother Dungko were often sought after and courted by aspiring politicians. One such figure was Donald Stephens - later known as Mohammad Fuad Stephens after his conversion to Islam - who would go on to become the first Chief Minister of Sabah.

Today, OKK Rampas can rest in peace knowing that his legacy endures. The Rampas name continues to be associated with public service and leadership. It is hoped that his son, YB Datuk Louis Rampas, an active politician from Parti Bersatu Sabah (PBS), will live up to the trust placed in him by the people of Kiulu. More importantly, I pray he reflects on his humble roots and the vast extended family tree - made up of people of all creeds, cultures, and colours - and strives to promote a more inclusive and compassionate brand of politics, something Sabah urgently needs for its continued harmony and progress.

Donald Stephens third from left flanked by Rampas and Dungko on his right and left respectively with other local community leaders in 1962. Donald Stephens was a founder of UNKO/UPKO (United National Kadazan Organisation/United Pasokmomogun Kadazan Organisation).

Chapter 10: Rampas Gumpai - A Man Dedicated to Public Service - Part 1

Rampas Gumpai was another brother of my grandmother, Lotimboi. Although his life was relatively short, it was undeniably a colourful and eventful one.

1907 - 1966

In contrast, his older brother Dungko - whom I regard as a private, family-oriented man who devoted a significant part of his life to serving the community as a pastor and faithful servant of God - Rampas had a very different personality and path in life.

In contrast, Rampas lived a rather “wild” and unconventional life, choosing a path unbounded by Christian values or expectations. He had five wives and was married a total of six times. Following the divorce of his fifth wife, he remarried his fourth wife, whom he had previously divorced. His wives, in chronological order, were Lomidai, Linting, Normin, Limpoton, and Bongnyok. Limpoton remained with him until his passing. Through these marriages, Rampas fathered 13 children.

Rampas was a prominent local community leader and played a pivotal role in the founding and development of Kiulu. He served the people of Kiulu with dedication, leaving a lasting impact on the community. His life and contributions are fairly well documented in a commemorative booklet titled Hari Kenangan, Jadau Kahandaman  - OKK Rampas Gumpai, published on 25 May 1997.

EARLY LIFE

Rampas Gumpai, originally named Gampas, was born in 1907 in Kg. Lumpoho. He later moved and spent his formative years in Kg. Tiung. In 1938, he and his elder brother, Dungko, relocated to Menggatal, where Rampas worked as a labourer on a Chinese-owned rubber estate.

However, with the guidance and encouragement of his brother, Rampas was steered away from a life of manual labour toward a more meaningful role in public service. This pivotal change began when he was advised to study the traditional laws and customs of the Dusun people under the mentorship of Orang Tua Majangkat, an English interpreter at the Menggatal court.

Life in the villages during the 1930s and 1940s was fraught with hardship. In addition to frequent crop destruction by wild animals, villagers also faced deadly outbreaks of disease, such as cholera, which could decimate entire communities. In 1941, Rampas left Menggatal and returned to Kg. Ranap - one of the few villages still inhabited. This move came in the wake of a tragic cholera outbreak that, in 1939, had led OKK Impas to instruct residents of several nearby villages to evacuate after the epidemic claimed nearly all their lives.

JAPANESE OCCUPATION

During the Japanese occupation of North Borneo, life in the kampung became even more difficult. With access to supplies from the local tamu (market) cut off, villagers were forced into hard labour, including road construction, and compelled to surrender their farm produce to the Japanese forces stationed in Tuaran. The Japanese Kempetai appointed local inhabitants to act as their agents and representatives, instructing them to collect food and other necessities from the villagers. Disobedience was met with brutal consequences - those who failed to comply risked being shot or executed.

In 1945, Orang Tua (OT) Lingguman, the village head of Kg. Ranap, was executed by the Japanese under suspicion of collaborating with the Chinese resistance. Following his death, the Kempetai appointed Rampas as his replacement - both as their agent and as a clerk responsible for continuing the collection of produce from the area. Rampas carried out his duties diligently, earning the trust of the Japanese authorities.

During this period, movement was heavily restricted, and survival was harsh. Many villagers fled to remote areas to hide. Almost all Dusun labourers, who had been working in rubber estates owned by Chinese and European planters, abandoned their jobs and returned to their home villages for safety. Tragically, many conscripted workers tasked with building roads died from cholera, malnutrition, and the absence of medical care.

BRITISH ADMINISTRATION 1947 – 1963

The defeat of the Japanese by the Allied forces in the Pacific brought peace and a renewed sense of hope to North Borneo. With the British assuming control from the harsh Japanese regime, the people looked forward to a more stable and just administration.

In 1947, Rampas was appointed as the Orang Tua (OT) of Kg. Kiulu by the Tuaran District Office. The following year, in 1948, he was promoted to Orang Kaya-Kaya (OKK) of the Kiulu area, a position he held until the late 1950s.

During his tenure, OKK Rampas demonstrated outstanding leadership and foresight. One of his most notable initiatives was the distribution and clearing of land for rubber plantations, aimed at boosting the local economy. He also encouraged rural villagers to move from remote, isolated areas to settlements closer to more developed urban centers, improving access to services and infrastructure.

At the time, the British colonial government had prohibited private individuals from planting rubber. Those who disobeyed faced punitive action. However, OKK Rampas showed both courage and defiance by personally instructing the villagers to proceed with rubber planting. To reassure those who were uncertain or fearful, he boldly told them:

“If anyone asks you who gave you permission to plant rubber, just say it’s from Rampas.”

Empowered by his words, many villagers began clearing the forest and planting rubber trees. Some also started ploughing and cultivating their land for other crops.

In distributing land, OKK Rampas was notably fair and inclusive. Land was allocated to anyone willing to work it - regardless of gender. Initially, each person received five acres, but this was later increased to fifteen. He appointed village heads to oversee the land distribution process and personally visited various kampungs to ensure the land was being properly utilized.

In 1951, OKK Rampas applied for a government grant to build a road linking Tamparuli to Kiulu. The application was approved, with the condition that construction would be carried out by local villagers. While the exact amount of funding remains unknown, he introduced a fair payment system: RM60 was paid for each chain of road built, RM80 for steeper terrain, and RM40 for flat sections. The road was completed by 1953, but due to its narrow and hazardous sections, it wasn’t until 1955 that the first vehicle - a Land Rover - successfully made the journey to Kiulu.

Recognizing the importance of education, OKK Rampas spearheaded the construction of a school to serve the children of Kiulu. In 1952, Sekolah Rendah Kebangsaan (SRK) Pekan Kiulu was established. Due to the region’s difficult terrain and lack of roads, construction materials such as cement and nails had to be airlifted by helicopter. Roofing zinc sheets were transported via rafts along the Tuaran River, a treacherous journey made difficult by numerous rapids. Timber for the school and teacher quarters was sourced from nearby forests. OKK Rampas even taught locals how to plank timber boards from logs. The old shop houses in the town were constructed by local craftsmen using these locally sourced materials.

By 1950, OT Saguman was the only trader in Kiulu with a license to operate a shop, making him one of the earliest shopkeepers in the area. OKK Rampas also owned several shop houses, although he later sold three of them to other individuals. He played a pivotal role in bringing a Chinese trader to Kiulu - an individual who went on to become very successful, with his descendants continuing the family business and maintaining their legacy in Kiulu to this day.

SRK Pekan Kiulu built by Rampas in 1952

Old shop houses built by Rampas in 1953

The land once occupied by Rampas' residential house was donated to the government for the construction of the health clinic.

Sabah College CNY Open House 2013

Attending the Sabah College CNY Open House on 22.2.2013 was the first activity I participated after being "pressured" to join as a member of OSCA (Old Sabah Collegians Association) in late 2012. I have to say "pressured" because it was not my desire and intention to be associated with an institution that has changed its original character which upholds the noble ideals of being a learning centre for all irrespective of creed and colour.

Way back in 1970 - 1971 when I was a sixth former of this well known and prestigious school, the school did not have policy of adopting an obvious preference and emphasis based on racial and religious factor. Sadly, in subsequent years, a few little napoleons who were appointed to head the school opted for a perverted policy of only accepting students of a specific creed and colour. That was the time when the school began to regress in the students' performance in academic, sports and other co-curriculum activities.

From the speech of the current Principal who is an ex-student of this school, it is reassuring to note that she has decided to revert the school to those early days subscribing to its original ideals. I think the organizing of a CNY Open House is a good example of this new spirit even though the school has a small number of Chinese students. The lion troupe brought in to liven up the atmosphere and the presentation of the Chinese Zodiac through LCD in the assembly are small but right steps taken to steer this institution back to its glorious days.

Photo below : Left - the Principal in her welcoming speech and right - Datuk Ir. Hiew Thien Choi, guest of honour, an ex-Sabah Collegian and (also the ex-boss of this writer in his JKR days) reminiscing the glorious days of the college. He was a 6th former during the 1960's.

Students performed a modern version of ribbon dance. It's heartening to see non-Chinese doing a Chinese dance!

 

 

The current Principal, Hajah Nuinda Hj Alias with ex-teacher, Puan Penny Lim (the writer;s wife) at her right. Puan Penny taught English in Sabah College from 1979 – 1986.

Perversion or Evolution of Cultural Heritage?

To some, this latest version of lion dance is new innovation which would bring this cultural heritage to a totally new level. But to the traditionalist, this is a perversion or even corruption of the Chinese cultural heritage.

The revisionist often quotes the words "staying relevance" to justify modifying what has been practised for hundred of years. After all, culture is non-static and is constantly evolving.

The impact of "staying relevance" is not only felt in the cultural sphere. Religious institutions have not been spared as well. Today, churches have been changing and evolving in order to stay relevant, so they claimed. The question is: How far should we change in order to stay relevant? Already, we have gay pastors and even same sex marriage. What's next?

Culture in Danger?

This year, the police is particularly tolerant in allowing the Chinese to celebrate their CNY. It was said that fire crackers which were officially banned items are openly sold in stores and many outlets. This is understandable as the general election is just around the corner. Any restriction imposed may cause anger and even backlash resulting less votes for the government.

Unicorn and lion troupes were having a field day doing their rounds in housing estates and shopping complexes collecting angpows.

We happened to be in Suria Shopping Complex after sending Sam and Paul back to Singapore. The noise was deafening as there was a unicorn troupe and another lion troupe doing the “bai nien” simultaneously. When I tried to take a shot at the moving unicorn, a young male troupe member, shouted in Malay to his companion who was maneuvering the unicorn, “Hendi, ambil gamber!

It is a well known fact that over the last couples of years, the people actually handling the unicorns or the lions and performing the kungfu are no longer Chinese but  Kadazan, Indonesian and even Pilipino. Many probably do not speak a word of Chinese and know little about “Chinese culture”. I search the internet for the definition of the word “culture”. This is what I found:

Quote

"Culture is the characteristics of a particular group of people, defined by everything from language, religion, cuisine, social habits, music and arts. Culture is a powerful human tool for survival, but is a fragile phenomenon. It is constantly changing and easily lost because it exists only in our minds. Our written languages, governments, buildings, and other man-made things are merely the products of the culture."

Unquote

While human societies and cultures are not the same thing, they are inextricably connected because culture is created and transmitted to others in a society. Culture are not the product of lone individual. They are continuously evolving products of people interacting with each other. Cultural patterns such as language and practices will disappear unless people are willing to continue using and maintaining them.

Is unicorn and lion dance a Chinese culture or a Chinese heritage? Can the Chinese claim exclusivity when this is now “sub-contracted” out and propped up by non-Chinese? This is interesting question for thought.

While this is being debated, the Chinese can find comfort that their culture and heritage is being kept alive and sustained by people of other ethnicity who are simply more than happy to do what they are doing! May be one of the incentives is the angpows they can collect!

Chapter 9: Dungko Legacy

My great-grandmother Rombis, a descendent of the Gomorun, married Gumpai, had five children - three daughters and two sons. Dungko (the eldest son), Gomingo, Kundipoi, Rampas (the second son) and Lotimboi, the youngest daughter.

Rombis, wife of Gumpai,
my great-grandmother

Dungko Gumpai
9.9.1895  - 28.12.1999

Kundipoi Gumpai

Rampas Gumpai
1907 - 1966

Lotimboi Gumpai (My maternal grandmother)
13.8.1913 - 28.1.1981

The Rombis family originally resided in Lumpoho. Over time, as family members began trading their produce at the tamu in Menggatal, they increasingly came into contact with the outside world. The exposure gradually sparked a desire to leave their remote homeland in search of new opportunities.

In 1926, some members of the family moved to settle in Pulutan in Menggatal. As the family continued to grow, members of the next generation began to feel that Pulutan might no longer be able to support the expanding population. This prompted them to explore new areas.  

In 1936, Dungko and his brother Rampas ventured into Kiulu for the first time. Six years later in 1942, both brothers, along with their families, made the decision to permanently leave Pulutan and establish their homes in Kiulu. To ensure sustainability of the new settlement, they invited friends and relatives from Pulutan and Lumpoho to join them in this newly discovered land.

As pioneers, Dungko had the privilege of selecting some of the prime land in Kiulu - parcels located near the Tuaran River, offering spectacular views of the surrounding landscape!

Since then, Kiulu has continued to grow and develop into the vibrant community today. For their vision, courage, and effort in establishing the early foundations of this settlement, Dungko and Rampas are remembered and honoured  as pioneers and founding fathers of Kiulu.

With Wesley Dungko Pai

Beautiful Kiulu River passes by the edge of Wesley's land.

The development of Kiulu is closely tied to the contributions of Gumpai's two sons, Dungko and Rampas. Their generosity played a pivotal role in facilitating the construction of numerous public institutions in the area. Among the enduring examples of their contributions are the Kiulu Clinic, SMK Tun Fuad Stephen (Tun Fuad Stephen Secondary School) and the row of shophouses in the township.

Dungko also served as a pastor for the Seventh-day Adventist Church (SDA) for 11 years, from 1951 to 1962. The first SDA church building was, in fact, an extension of his own home. Demonstrating his deep commitment to the church and community, he later donated part of his own land for the construction of a permanent church building, which today stands as the Malangang Lama SDA Church.

In honour of the Gomorum's ancestral root in Nunuk Ragang and to mark the founding of the new settlement in Kiulu, Dungko initiated the installation of a Memorial Stone on the very land where he first set foot. He arranged for a megalith - a large stone - to be transported from Nunuk Ragang to his own compound in Kiulu. That was no small feat, given the significant distance and the immense weight of the stone! Sadly, Dungko passed away before he could witness the completion of this meaningful project.

Nunuk Ragang: 5⁰ 42’ 56.67”N, 116⁰51’ 18.76” E

Memorial Stone: 6⁰ 4’ 49.07”N, 115⁰17’ 6.99” E

Old photo of Dungko with
the memorial stone

Current view of the memorial stone

Dungko first married a Dusun woman named Laisa Balanda. Together, they had a son. Tragically, Laisa passed away when their son was just 7 years old. Heartbreakingly, their son also died as a teeneger at the age of 14.  

Later, Dungko married Laisa's younger sister, Lasana who was 19 years his junior. Their union was blessed with nine children who survive into adulthood - five sons and four daughters: Wesley, Jainih, Joiley, Jailin, Wessie (deceased), Helen, Weldie (deceased), Widdin and Wetron.

Lasana passed away on 18 March 1982 at the age of 68. Dungko lived to a long and remarkable life, reaching the age of 104 before passing away on 28 December 1999. Both Dungko and Lasana are buried in the northwest corner of the land where Dungko first arrived after leaving Pulutan. The final resting place lies just a stone's throw from Wesley Pai's current residence.

Dungko's legacy lies not only in his role as a pioneer and community leaders in the early development of Kiulu, but also in his spiritual contributions to his people. As one of the founding figures in the establishment of the Seventh-day Adventist Church (SDA) in the region, Dungko played a key role in spreading the Christian faith among the indigenous community. Through his leadership and service, he helped lay the foundations for a faith-based way of life that continue to influence the community toady.

One of the most visible outcomes of his spiritual work is the positive transformation in the lifestyle and values of the local population. In contrast to some rural areas in Sabah, where social challenges such as alcohol abuse remain prevalent among indigenous communities, Kuilu has notably been spared from these problems to a significant extent. This distinction reflects the deep-rooted moral and cultural shift inspired in part by the teachings and examples set by Dungko and the churches he helped to establish. 

It is believed that Dungko would be deeply gratified to see his effort in guiding his people toward the Christian faith continue to bear fruits. However, sustaining and expanding this legacy remains a considerable challenge. - particularly in light of the evolving sociopolitical landscape and the policies of the current government. Nonetheless, his vision remains a guiding light for those committed to preserving both the spiritual and cultural well-being of the Kiulu community.

Chinese New Year 2013 Open House

This year, Chinese New Year held special significance for our family, as we had the joy of reconnecting with newly discovered relatives. The celebration took on a deeper meaning - not just as a time for festivity, but as a moment of rediscovery, reunion, and the strengthening of family ties that had long remained hidden.

My cousin Yee Sze Moi, her husband John Phang and son and daughter; Uncle Wesley Pai and Aunty Jainah and my sister.

Aunty Sulah Rampas and her husband John Henley and the family of Yee Sze Moi.

We had a great time talking about history and current issues including current political scenario and development.

Deep in conversation between my sister and Aunty Jainah

Two generations. Sam and Paul with their 14-year old Aunty Crystal Henley Rampas, sister of Jo-anna Henley Rampas.

Chapter 8: The China Man Who Married a Dusun - Part 2

On Friday, 08.02.2013, I met another uncle of mine, Wesley Dungko Pai, in Kampong Ponohuon, Kiulu. He is the eldest son of Dungko Gumpai - a brother of my grandmother. Uncle Wesley shared that he had decided to change the naming tradition of the Dungko's clan, beginning with his generation, by adopting the surname Pai - a shortened form for "Gumpai". Through him, we also learnt more about my grandfather.

6 4' 46.01"N, 116 17' 8.27"E

The house is situated next to the spectacular
upstream of Tuaran River

With Uncle Wesley Pai & his wife Jainah.

According to Uncle Wesley, my grandfather was a skilled carpenter - in fact, he was regarded as one of the best in the Menggatal area. His reputation extended as far as Jesselton (now renamed Kota Kinabalu), where his services were frequently sought. He was so well known that he was even recruited to help maintain the Atkinson Clock Tower. 

His carpentry skill was passed down to his son, my uncle Yee Tshan Fah also known as Ah Tai among his peers. Like my grandfather, my uncle Tshan Fah became a highly capable carpenter and was later recruited for the repair and restoration of the same historic Clock Tower.

In those days, the Gumpai family lived in Kampong Lumpoho, a remote area nestled within the Crocker Mountain Range. From time to time, they would gather tobacco, herbs and other local produce to trade in the coastal, more "urban" area. At the tamu grounds, they exchanged their goods for items such as salted fish, clothing, stoneware, salt and sugar. The trading journeys were no small feats - often requiring them to be away for weeks at a time, braving the difficult terrain and long distances.

"In those long-ago days, the only mode of transport was one's two good legs and everyone went barefoot. Walking up and down the Crocker Range while loaded with heavy rattan wakid (big rattan and bark basket used for carrying goods) was no small feat because sometimes only narrow footpaths existed. In many places, one wrong move could mean a quick tumble to the bottom of the valley....... Safety was also a grave concern as the travelers could be waylaid by headhunters from the enemy villages. Traders usually traveled in big groups to lesson the risk of parting with heads on the way to and from the tamu grounds" - Abstracted from "Footprints in the Paddy Fields" by Tina Kisil.

After making numerous trips to Menggatal, my grandmother eventually decided to relocate from Lumpoho. In 1926, she moved and settled in Pulutan.

As for the "romance" of my grandfather and my grandmother, Uncle Wesley spoke only briefly about it - perhaps he didn't know the full story.

It is said that my grandfather, while working as a carpenter in Menggatal, met a Dusun woman named Lotimboi. As for how the marriage proposal unfolded, the exact details remain unclear. Was an intermediary sent to convey the proposal? Did my grandfather approach her siblings? Or did he go directly to her and propose himself? These questions remain unanswered. 

What is certain, however, is that Lotimboi agreed  to marry this man from China.

Chapter 7: The China Man Who Married a Dusun - Part 1

I know very little about my maternal grandfather, Yee Chen Kong (余振光). He had already passed away by the time I was born. The only photograph I've ever seen him is the one engraved on his tombstone.

Yee Chen Kong
22.6.1882 - 25.5.1950

My maternal grandfather came to North Borneo - later renamed Sabah - from a village in China called Guangtong XingNing (广东兴宁碑下村).By the time he left China, he was already married and had three children. He was likely in his late thirties or early forties when he arrived in Sabah. 

I later discovered that he didn't come directly from China to Sabah. His journey first took him to Sungai Lembing in Peninsular Malaya. (Read here).

Back then, countless young men left China, travelling thousand of miles across Southeast Asia in search of better opportunities, hoping to escape poverty and build a more secured future. My grandfather was one of them. His plan like many others, was to work hard in the new land, earn enough money, and eventually return back to China to reunite with his family. But for reasons unknown, that never happened.

Instead, he stayed on in North Borneo, married a Dusun girl, and started a new family. He was 45 years old when he married my grandmother, who was just 14 at that time.

During the 1930s and 1940s, the main economic activity for immigrants like my grandfather was clearing land for agricultural use - primarily coconut plantations in the north, rubber in the west, and coffee in the interior of Sabah. While I am not certain whether he worked in any of these sectors, my mother once told me that he had worked for one timber company, manually sawing logs into boards for sale. At the time, sawmill was non-existent - every plank of wood had to be cut by hand. It was grueling, backbreaking work.

He worked tirelessly and grew old in this adopted land, never having the chance to return to China or see the family he left behind. He passed away at the age of 68 and was laid to rest at the Roman Catholic Church Cemetery in Mile 1.5, Jalan Tuaran, Kota Kinabalu.

Sawing a long timber log into boards required more than just physical strength - it demanded a solid understanding, precise coordination, and a strong sense of rhythm and chemistry between two sawyers working together.

 

My grandfather also had a younger brother who settled in North Borneo. He served as a pastor in Basel Church. I knew him well, as he and his family lived in the same village along Harrington Road. His story, however, deserves its own chapter - and will be told later.

Chapter 6: The Gomorun Connection

In an effort to trace our roots on my mother's side, I recalled an elderly KadazanDusun woman who attended my mother's funeral. She had also sung during the funeral service - a gesture that stood out to me. Her name was Stelli Majanggan Benggon, and she had been my mother's childhood playmate in Kampong Pulutan.

With the help of my cousin, Yee Sze Moi, I was able to visit Stelli at her home in Kg. Pulutan, not far from where my grandmother's old house once stood. She was warm and talkative, and as we spoke, it became clear that she was also a remarkably independent and hardworking woman. Despite the hardship of losing her husband in an accident three years ago, she had continued to live on her own, managing her life with quiet resilience and strength. 

Stelli Benggon's greatest gift is undoubtedly her singing, along with her remarkable ability to compose songs despite having no formal musical training. She has already released 4 CDs in collaboration with other singers. Even during our first meeting, she spontaneously sang several songs for us - without any prompting - which left a lasting impression.

Through Stelli, I discovered a fascinating connection: I am related to the Rampas family. The most prominent figure among them is this Datuk Louis Rampas, the current State Legislative Assemblyman for Kiulu and Chairman of the Sabah Rubber Fund Board. He is the son of Rampas Gumpai, who was my grandmother Lotimboi Gumpai's brother. In term of family hierarchy, that makes him my uncle.

Thank to Stelli, I also had the opportunity to meet Datuk Louis Rampas's sister, Aunty Sulah Rampas and her husband, John Henley.  Aunty Sulah has a colourful history of her own. She once worked as a radio announcer for RTM before entering politics. She was approached by the opposition party AKAR, then led by the late Datuk Mark Koding, to contest the Kiulu seat. Although she did not win, her bold move into politics was noteworthy. 

Her husband, an Englishman, formerly served as a pilot with the Sabah Flying Doctors. Now a Malaysia permanent resident, he works as a consultant specializing in aviation quality and safety.

Aunty Sulah Rampas & husband John Henley

During our conversation, I learnt that her daughter Jo-anna Sue, was crowned Unduk Ngadau Sabah in 2007.

From Sulah, I also learnt that I also have many Muslim relatives living in Kampong Darau. To my surprise, one of them - a respected Haji and Imam - turned out to be a longtime friend of my cell group member, Chio Cheng Leng. This Haji has spent over a decade compiling our family genealogy, tracing it back to our Gomorun ancestry.

With Chio's help, we had no trouble locating his house in Kg. Darau. His name is Haji Mantamin, and he is, in fact, my uncle. His grandmother, Lopis, was the sister of my great grandmother, Rombis. Our familial connection was further affirmed when he showed me a photograph of my grandmother, which he had kept alongside several other old family photos.

Maternal grandmother.

When he showed me the genealogy book he had compiled - an impressive volume about 20mm thick, created with collaboration with two others - I was amazed to find my mother's name listed in it. It was a truly remarkable moment. Now my task is to compile the names of my siblings and extended family members and pass them on to him so he can update the family record.

6⁰ 01’ 15.40”N, 116⁰ 08’ 35.23”E

With my uncle Hj Mantamin and cousin, 

son of Hj Mantamin's brother

My great grandfather Gumpai married Rombis, a descendant of Gomorun

My grandmother Lotimboi Gumpai had 2 children: my mother, Yee En Jin (nicknamed Amoi) and my uncle, Yee Tshan Fah (nicknamed Atai)

I was told that a family gathering of the Gomorun's descendants was organized at 1 Borneo, more than 5,000 people attended. That number still amazes me.

For the longest time, I believe my family tree was relatively simple and that my extended family wasn't particularly large. But what I've uncovered so far has been mind-boggling - and I am still processing it. As it turns out, I have an uncle who is a politician, a cousin who is a former beauty queen, and another uncle who is an imam. Who knows what other surprises await as I delve deeper into my roots?

P.S. I also discovered through the Gomorun's genealogy that Stelli Benggon is related to me as well. My grandmother descended from Gorodong, one of Gomorun's four children, while Stelli Benggon comes from another of Gomorun's sons, Guminggon.