Chapter 12: Controversy on Date of Birth of Lotimboi

In researching the history of my grandmother's family, the major discrepancy or rather controversy I encountered relates to the ages of my grandmother and her siblings.

 

Most of the people I  talked to and who have some knowledge of my grandmother and her siblings seemed to agree that my grandmother was the eldest child among the five children. However, information shown in the tombstones and printed document revealed otherwise.

 

In the case of my grandmother, the birthday as inscribed on her tombstone is 13. 8 1913. In the case of Dungko, the birthday as inscribed on his tombstone is 9.9.1895. In the case of Rampas whose life is described briefly in a booklet compiled by some student researchers, 1907 is given as his year of birth. Even in the absence of the birthdays of the other two siblings, Gomingo and Kundipoi, Lotimboi could not be the eldest child based on the date of birth of his two brothers.

Secondly, the order of Rombis's children as given in the publication of Gomorun's descendants is: Dungko, Gomingo, Rampas, Kundipoi and Lotimboi. Whether it was the understanding of the compiler on the sequence or by coincidence, Lotimboi's name is shown as the last among the five siblings.

Thirdly, my sister recalled from her previous conversation with my late mother that my grandmother was indeed very "young" when she married my grandfather. She would be 14 when she married my grandfather in 1927 (a year before my mother's birth) if 1913 is adopted as her year of birth. However, if 1894 ( a year before the birth of Dungko) is chosen, she would be in her thirties when she married my grandfather in 1927.

I may be able to shed more light on this discrepancy if I can locate the offspring of Gomingo, a sister of my grandmother, Lotimboi to find out Gomingo's date of birth. In the meantime, I would stick to 1913 as my grandmother's year of birth. This would place her as the youngest rather than the eldest child!

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

When OKK Rampas Gumpai performed his duty as a court official, his wisdom and intelligence in settling court cases was acknowledged both by his friends and adversaries. A story was told by Dungko to illustrate how OKK Rampas successfully solved a case.  This particular case had remained unsolved after four years even after being handled by a few OKK’s in a few districts. Finally, when this was referred to OKK Rampas in 1958, he commented:

“This is an easy case to resolve. I don’t need the courtroom setting involving tables and pens”.

On the day of hearing, a lot of people came to see how the case would be settled. OKK Rampas started by asking the people concerned to put the buffalo in the middle of a large field. The dispute in this case was that the ownership of this buffalo had been claimed by two persons, one Lotud and one Bajau. Then, he asked the Lotud and the Bajau to stand at either end of the large field. Once this was done, he asked both men to call out to the buffalo. Whoever the buffalo decided to go to would be declared the owner. After intense shouting and urging by both parties, the buffalo finally moved to the direction of the Lotud. OKK Rampas announced the decision which was followed by intense clapping and a standing ovation by the audience.

According to some people, the way he resolved the dispute elevated the public perception of his capability to a new level. At the same time, this had also caused great distress and jealousy among some of his peers and colleagues.

It was told that a month after the court case, he was invited to a celebration in Tuaran. The next day, he fell sick and vomited blood. Many people believed that he was poisoned and he never fully recovered and he eventually died in 1966. It was also during this period of time that he re-married his 4th wife, Limpoton.

A few questions came to mind after I read this story:

1. If the dispute on the ownership of the buffalo really dragged on for four years, what happened to the poor animal during this rather long period? Where was it kept and who was responsible for its well being?

2. Could a buffalo still manage to distinguish its rightful owner after a lapse of four years?

Reading this story also reminded me of a similar story found in 1 King 3:16-28. Instead of a buffalo, the "ownership" of a baby was being disputed by two women. The judge was none other than King Solomon. The story ends with this statement after the verdict was pronounced:

"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 quality, he and his brother Dungko were sought and courted by politicians aspiring to climb the political ladder. One such personality was Donald Stephens who later became Mohammad Fuad Stephens after his conversion to Islam. Donald Stephens later rose to become the first chief minister of Sabah.

Rampas could rest in peace to know that the Rampas' name continues to live on and is still very much associated with public service. It is hoped that his son, YB Datuk Louis Rampas, an active politician belonging to PBS would not disappoint the people who voted him to represent them in Kiulu. But more importantly, I pray that he would reflect on his humble root and the huge extended family tree which consists of people of all creeds and colour and strive to promote a more inclusive brand of politics that is so much needed for the well being of Sabah!

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 - 1

Rampas Gumpai was another brother of my grandmother, Lotimboi. He lived a rather short life but nevertheless a colourful one indeed.

1907 - 1966

He was the opposite of his older brother, Dungko whom I consider to be a private person and a family man and who had dedicated a part of his life to serve his community as a pastor - a servant of God.

On the other hand, Rampas lived a rather "wild" life and chose to live a life unbounded by Christian values and expectation. He had five wives and married six times.  After the divorce of his 5th wife, he  re-married his 4th wife whom he divorced earlier. His wives in sequential timeline were Lomidai, Linting, Normin, Limpoton and Bongnyok. Limpoton remained with him until he died. He had 13 children through his marriages with these 5 women.

Rampas was a local community leader and one who was instrumental in the founding and development of Kiulu. He had also served the people in Kiulu well and his life and deeds have been fairly well documented in a little booklet entitled "Hari Kenangan, Jadau Kahandaman - OKK Rampas Gumpai" published on 25 May 1997.

EARLY LIFE

Rampas Gumpai who was initially called Gampas was born in 1907 in Kg. Lumpoho.  He later moved and grew up in Kg. Tiung. In 1938, he and his elder brother, Dungko moved to Menggatal where he worked as a labourer in a Chinese rubber estate.

With the encouragement and advice of his brother, he was steered away from a possible blue collar life to a white collar endeavour serving the community. This turn of event began when he was encouraged to study the traditional laws and custom of the Dusun from Orang Tua Majangkat who was an English interpreter in the court of Menggatal.

In the 30's and 40's, lives of villagers were very challenging. Besides the frequent rampages by wild animals which destroyed their crops, they had to contend with outbreak of epidemic such as cholera which may decimate significant number of the people. In 1941, Rampas left Menggatal and went back to Kg Ranap because that was the only village which still had some inhabitants after the people in nearby villages were instructed by one OKK Impas in 1939 to leave their kampung after a cholera outbreak which killed almost all the inhabitants.

JAPANESE OCCUPATION

During the period when North Borneo was occupied by the Japanese, survival in the kampung was even more challenging. Besides being unable to get things from the Tamu, they were forced to build road and to surrender their farm produce to the Japanese based in Tuaran. Local inhabitants appointed by the Japanese Kempetai to act as their representatives and agents were directed to collect food items from the villagers needed by the Japanese. Anyone who failed to obey would be shot and executed.

In 1945, Orang Tuan (OT) Lingguman, the village head of Kg. Ranap was executed by the Japanese on suspicion of collaboration with the Chinese resistance. To fill up the vacant post of village head, the Japanese Kempetai then appointed Rampas as their agent and as a clerk to continue the task of collecting produce from the areas. He performed his duties well and gained the trust of the Japanese. During that time, movement of people was restricted and survival was tough. Many people decided to move to other areas to hide. Almost all Dusun labourers who worked in the rubber estates which belonged to the Chinese and the Europeans left for their villages to seek refuge. Many conscripted workers recruited to build road died because of cholera, malnutrition and the lack of medical treatment.

BRITISH ADMINISTRATION 1947 – 1963

The defeat of the Japanese by the alliance in the pacific brought peace to North Borneo. The people felt hopeful when the British took over from the cruel Japanese as the new ruler. In 1947, Rampas was appointed as the OT of Kg. Kiulu by the District Office of Tuaran.

In 1948, he was promoted to become the OKK of Kiulu area which he held until the late 50’s. During his tenure as OKK, he displayed leadership quality and capability when he initiated the distribution and clearing of land for rubber plantation. OKK Rampas also asked the rural people to move away from remote areas and shift closer to the more developed urban area. At that time, the British government did not allow individual to plant rubber. Whoever was found to disobey this ruling would be punished. Contrary to the directive, OKK Rampas displayed his courage and leadership by issuing personal instruction to the people to proceed with the rubber plantation. People who were in doubt and afraid were assured by OKK Rampas who told them:

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

With this assurance, many settlers started clearing forests and began planting rubber. Some also started ploughing their land.

In the distribution of land, OKK Rampas practised a fair system wherein anyone, male or female was given land as long as he/she was prepared to work on it. In the beginning, each was given only 5 acres. But later on, this was increased to 15 acres. He also appointed village heads tasked with the distribution of land. He visited all the different kampung to make sure the land was being worked on.

In 1951, he applied for a grant to build a road from Tamparuli to Kiulu. The application was approved with the condition that the road would be built by the local people. The actual allocation was not known. OKK Rampas established a payment system for each worker. For example, a worker who was involved in the construction of 1 chain of road would be paid RM60. Worker who worked in steeper road section would be paid RM80 for 1 chain and RM40 only on flat land. Although the road was built by 1953, it was not until 1955 that the first vehicle, a Land Rover managed to reach Kiulu because many sections of the road were narrow and prone to accident.

OKK Rampas initiated the building of a school for the folks in Kiulu to meet the educational need of the people. Thus, in 1952, SRK Pekan Kiulu was built. Due to the transportation difficulty, most of the building materials such as cement, nails etc were airlifted by helicopter. Roofing zinc sheets were put on rafts and brought to the site along Tuaran River. This proved to be very challenging due to the many rapids the raft had to overcome. Timber required for the construction of the school buildings and teacher quarters was obtained from the forest nearby. OKK Rampas also taught the people how to plank timber boards from the timber logs. The old shophouses were erected by local workmen using local materials.

In 1950, OT Saguman was the only person who had a trading license to operate a shop and he was one of the earliest shop keepers in Kiulu. OKK Rampas owned a few shop houses but sold three of them to others later on. He was also responsible for bringing in a Chinese trader. He became very successful and his subsequent family continued maintaining such success even up to these days in Kiulu.

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 (another 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 the years, as the family members made more contacts with the outside world through trading their produce in the tamu in Menggatal, the desire to leave this remote region began to cross their mind. In 1926, some family members began moving to settle down in Pulutan in Menggatal.

As the family grew and multiplied, some of the new generations felt that Pulutan may not be big enough to sustain the growing population. So, they began exploring new territories.  In 1936, Dungko and his brother Rampas set foot on Kiulu. It was not until 1942 that the two brothers and their families decided to move permanantly away from Pulutan and settle down in Kiulu. In order for the survival of the new community, they also invited friends and relatives from Pulutan and Lumpoho to join them to live in this new found land.

Being the pioneers, Dungko had the privilege of choosing the prime land in Kiulu. Some of these lands are just next to the Tuaran River commanding the most spectacular view!

Since then, Kiulu has grown and developed until what it is today. For the initial effort rendered by Dungko and Rampas, they could be credited as being the group of pioneers and the founding fathers of Kiulu.

With Wesley Dungko Pai

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

Development of Kiulu was closely linked to the two sons of Gumpai. Credit must be given to them for their generosity in facilitating the construction of the numerous public institutions in Kiulu. The existing Kiulu Clinic, SMK Tun Fuad Stephen (Tun Fuad Stephen Secondary School), shophouses in the township are some examples of their generosity.

Dungko had also served as a pastor for the SDA Church (Seventh-day Adventist) for 11 years from 1951 to 1962. The first SDA church building was in fact an extension of his own house. He finally donated part of his own land for the construction of the proper church building of SDA Church which is now called Malangang Lama SDA Church.

Dungko, in recognition of the Gomorum's root in Nunuk Ragang and the establishment of a new settlement in Kiulu decided to set up a Memorial Stone in the very land he first set foot on. He arranged to transport a megalith (a piece of large stone) all the way from Nunuk Ragang and planted it in his own compound. That was no small feat considering the hundred of kilometers of distance and the substantial weight of the stone! Unfortunately, he failed to live to see the final completion of his work.

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, Laisa Balanda. They had a son. Laisa passed away when their son was 7 years old. Sadly, their son also passed away when he was a teeneger at the age of 14.  Dungko later married Laisa's sister, Lasana who was 19 years his junior. They had 9 children who live to adulthood, five sons and four daughters. They are 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 ripe old age of 104 and passed away on 28 December 1999. Both are buried in the northwest corner of the piece of land Dungko first set foot on from Pulutan. The burial ground is just a stone throw away from Wesley Pai's current residential house.

Dungko's legacy is his contribution to the development of Kiulu as one of the pioneers and community leaders. In the spiritual arena, his contribution would be the positive impact on his own people through the spreading of the Gospel via the SDA churches he helped set up. It is obvious that current Kiulu people are not significantly beset by some of the negative habits associated with the indigenous people. One such problems is the drinking habit which is still prevalent among many indigenous people in many parts of the rural areas of Sabah.

I believe Dungko would love to see his effort in bringing his people to Christian faith sustained and multiplied. This is clearly a massive challenge considering the intention and policy of the government of the day.

CNY 2013 Open House

This year, CNY has special significance because we managed to be connected with some of our just found relatives.

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

Aunti 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 Aunti Jainah

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

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

This Friday, 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. He told us that he had decided to change the naming system of the Dungko's clan beginning from his generation by adopting the surname Pai, a short form for Gumpai. From him, we were told 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 worked as a carpenter, In fact, he was acknowledged to be one of the best carpenters in Menggatal area and his service was sought even in Jesselton (now renamed Kota Kinabalu). He was so well known and was even  recruited to do some of the upkeep of the Atkinson Clock Tower. His carpentry skill was also passed on to his son, my uncle, Yee Tshan Fah or Ah Tai, another name he was known by his peers. My uncle also turned out to be a good carpenter and similarly, he was recruited later on for the repair and restoration of the Clock Tower.

With regards to the "romance" of my grandfather and my grandmother, Uncle Wesley was brief about it because he probably did not have the whole story.

In those days, the Gumpai's stayed in Kampong Lumpoho, a remote region in the Crocker mountain range. Occasionally, they would gather their tobacco, herbs and other tradable local produce and brought them to the coastal and more "urban" area in exchange for salted fish, clothing, stone wares, salt, sugar etc in the tamu ground. Making such a trip was no easy matter. Sometimes, they had to be away for weeks.

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

It was told that my grandfather who worked as a carpenter in Menggatal got to know this Dusun lady, Lotimboi. As far as the marriage proposal, I was unable to find out the exact procedure involved. Was there an intermediary appointed to convey the proposal? Did my grandfather approach the brothers or sisters of Lotimboi? Or did my grandfather go directly to his lady and propose personally? The fact is: She did agree  to marry this China man.

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

I do not know much about my maternal grandfather, Yee Chen Kong (余振光). By the time I was born, he had already passed away. The only photograph of him that I could find is this one found in his tombstone.

Yee Chen Kong
22.6.1882 - 25.5.1950

He came to North Borneo (later renamed Sabah) from a place in China called Guangtong XingNing (广东兴宁碑下村).By the time he left China for North Borneo, he was already married with three children. He was probably in his late thirties or early forties when he reached Sabah. I discovered later that he did not come straight from China to Sabah. He landed in a place called Sungai Lembing in Peninsular Malaya first. (Read here).

In those days, many young men left China and travelled thousand of miles to countries in southeast Asia in search of new opportunities hoping to transform their economic misfortune. My grandfather was one of them and he hoped to work hard in this new found land, make enough money and then return back to China. Somehow in the case of my grandfather, that did not happen. Instead, he stayed on, got married with a Dusun girl and raised a new family. He was 45 years old when he married my grandmother who was then just 14.

In the 1930's and 1940's, the only major economic activity these new immigrants could do was opening up land for coconut, rubber and coffee plantations. Coconuts were planted in northern part of Sabah, rubber in the west and coffee in the interior. I am not sure whether my grandfather had worked in any of these agricultural sectors. I was told by my mother that he had at one time worked in a timber company sawing timber logs into sheets of timber boards for sale. In those days, there was no sawmill and every piece of timber board or sheet was cut manually. That was really hard life!

He worked, grew old without ever having the satisfaction of returning  to his original birthplace, China to see the other part of his family. He died at the age of 68 and was buried at the Roman Catholic Church Cemetery in Mile 1.5, Jalan Tuaran, Kota Kinabalu.

 

Sawing a long piece of timber log into sheets of board takes good understanding, coordination and chemistry between two sawyers.

 

My grandfather also had a younger brother who came to settle down in North Borneo. He worked as a pastor in Basel Church. I knew him well because he and his family used to stay in the same village in Harrington Road. His life will be told in another chapter.

Chapter 6: The Gomorun Connection

To widen our search for our root through my mother's side, I remembered one KadazanDusun old lady who attended my mother's funeral and who also sang during the funeral service. This lady Stelli Majanggan Benggon used to be my mother's playmate during their childhood days in Kampong Pulutan.

Through my cousin Yee Sze Moi, I managed to meet up with this lady at her house in Kg. Pulutan situated not far from my grandmother's old house. She is friendly and talkative. Through our conversation, it's also not hard to understand that she is also a very independent and industrious person and has worked very hard for the family. After her husband passed away in an accident three years ago, she now stays alone.

Her greatest gift is probably her singing and her ability to compose songs without any training in music. She has in fact already produced 4 CD's containing songs done in collaboration with other singers. Even during our first meeting, she just sang a number of songs for us even without our request.

Through Stelli Benggon, I came to know that I am related to the Rampas. The most prominent figure is this Datuk Louis Rampas, the current State Legislative Assemblyman for Kiulu who is also the Chairman of the Sabah Rubber Fund Board. He is the son of Rampas Gumpai, the brother of my grandmother, Lotimboi Gumpai. In hierarchy, he is my uncle.

Through Stelli, I also managed to meet up with the sister of this politician, Aunti Sulah Rampas and her husband, John Henley.  This Aunti Sulah also has a colourful history. She used to work as a RTM radio announcer and later resigned to join politics after being asked by AKAR to contest in Kiulu as an opposition candidate. AKAR was then an opposition political party led by the late Datuk Mark Koding. Unfortunately, she lost. Her husband, an Englishman used to work as a pilot for the Sabah Flying Doctors. He is now a Malaysian PR and works as a consultant for aviation quality and safety.

Aunti Sulah Rampas & husband John Henley

Through conversation, I got to know that her daughter Jo-anna Sue, was crowned the Unduk Ngadau 2007 of Sabah.

From Sulah, I was told that I also have many Muslim relatives residing in Kampong Darau. To my surprise, this Muslim connection happens to be a long time friend of my cell member, Chio. This Haji as well as an Iman has worked for over 10 years compiling the genealogy of the family tracing from the Gomorun ancestry.

With Chio's help, we had no problem locating this relative's house in Kg. Darau. This relative, Hi. Mantamin is an uncle of mine. His grandmother Lopis was the sister of my great grandmother Rombis. His relationship with me was further reinforced when he showed me a photo of my grandmother which he kept with a number of other people.

Maternal grandmother.

When he showed me the 20mm thick genealogy book he compiled with two other persons, I found my mother's name. This is truly amazing! Now my job is to compile list of names of my siblings and the rest of the families and pass on to him to update his book.

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)

We were told that when they organized a family gathering of the Gomorun's descendants in 1 Borneo, more than 5,000 turned up.

I used to think that my family tree is simple and my extended family is not "big". So far, the revelation is mind boggling and I have yet to fully take it in. As it turns out, I have an uncle who is a politician, a cousin a beauty queen and an uncle, an imam. One can expect more surprises as I venture deeper into my root!

P.S. I discovered from the Gomorun's genealogy that Stelli Benggon is also related to me. My grandmother came from one of the 4 children of Gomorun called Gorodong. Stelli Benggon is from the line of another Gomorun's son called Guminggon.