DIPLOMACY Vs CONFRONTATION
By: DANIEL JOHN JAMBUN
THE component parties of the Barisan Nasional have been using this outdated excuse that we all should join the BN and create change through diplomacy, or ‘to create change for the inside’ and not be in the opposition because creating change through confrontation will not do any good, or worse, cause damage and destruction. Some NGOs even rationalize that they support BN because ‘we need to move forward, not backward.’
This idea that if you can’t beat them, join them is true only if when you join them, you become their leader. Lee Kuan Yew did that and created history, but most of the others who tried it paid heavily for doing so.
Tun Mustapha lost his political heritage for dismantling Usno and opening the gate for Umno to come and take over Sabah. He later joined PBS to try to fight back the enemy, but it was too late.
Now Datuk Karim Ghani had learned the same lesson as well. PBS joined the BN out of desperation for survival and now it has become silent on many critical issues, but has become a very aggressive attacker of the opposition to please its master.
But my question is, how much benefit had Sabah received because our top leaders had joined the BN and tried to get favours through the diplomatic means? After almost half a century of siding the government (beginning with Datuk Payar Juman’s betrtayal of the old Upko) what real increase of shares have we been given?
The problem with in-party diplomacy is that the boss can say (diplomatically, of course) to the beggar to ‘wait and be patient’. In the meantime, there is that appeasement of giving a series of little things to placate the beggar, but at the same time many things much bigger are taken from the beggar’s house in the name of ‘co-operation’ and ‘loyalty’. In the end the loyal beggar gets a few things and lose many things.
The process continues until the beggar, like Sabah, becomes the poorest state in the whole nation. And still the Sabah leaders believe they are getting a fantastic deal for their people in the whole corrupt system. The tragedy of diplomacy is that diplomacy within a system means continuous begging. If we are talking about diplomacy between two systems, like between two countries, the process is very different.
It is NOT a process of one party begging from the other. It is often a case of negotiating (diplomatically) with THREATS! Diplomats may shake hands and smile nicely in front of the journalists’ cameras, but in the negotiation room, it is ‘If you don’t give us this you will not get this from us!’
That’s is true ‘diplomacy’! A very famous high-tension ‘diplomatic’ situation was when John F. Kennedy blockaded the Cuban warships during the Cuban missile crisis. And it was done under threat of full-scale nuclear war! Cuba relented and Kennedy joined the list of great presidents.
Do all the Sabah BN leaders know this meaning of diplomacy? I doubt it. Many of them are not diplomats but beggars, not leaders but followers, a few even as bad as a ‘kerbau dicucuk hidung’. I know a few who cannot even tell you what GDP is.
Many don’t even raise their voices to their own bosses who are milking off their state, but are barking at the opposition leaders who are trying their best to fight for what is right, and to get back what has been taken away from us.
Recently, the BN parties in Sabah managed to get favours from BN, partly because of noises made by the opposition. UPKO praised the government for implementing Borneonization in two departments but they failed to say thank you to the opposition for having continuously harped on the issue.
Remember, it was Dr. Jeffrey who raised the BN lack of gratitude for Sabah and Sarawak which helped the BN retain power in the 12th general elections. Then many people got appointed to become full ministers and speakers of parliaments, even an ambassador. (But, of course, Dr. Jeffrey is not holding his breath for the arrival of the hampers and bouquets of flowers!).
I would like to ask them these three important questions: If diplomacy is good, how come we have lost so much rights listed in the 20 Points, the IGC and the Malaysia Agreement? If diplomacy and co-operation is so beneficial, how come we have become the poorest state in Malaysia? If diplomacy and co-operation is the best way to look after our interests, why is Sabah now inundated with aliens which the federal government has no wish to get rid off?
Gentlemen, if we look back we will realise that the great changes that occurred in history are those that happened through confrontations like demonstrations and war. Oppressions were stopped because of rebellions. But we in the a democratic system are lucky because we can create change without bloodshed, but through voicing out issues in the media and replace bad governments through the ballot box. Some BN leaders need to remember that they too were in the opposition in the past
Rungus com
Rungus com
Friday, February 4, 2011
Sunday, January 23, 2011
Hindraf shocks Sabah, S’wak reps
Luke Rintod of FMT
Participants at an inaugural conference on the future of marginalised and minority communities get a shocking insight into the Indian community.
KUALA LUMPUR: Indigenous delegates from Sabah and Sarawak attending the National Human Rights Conference on the Future of Marginalised and Minority Communities in Malaysia were stunned when told of the conditions of the majority of Indians in Peninsular Malaysia.
Reacting to a paper presented by Hindraf national coordinator, W Sambulingam, one delegate from Sabah who declined to be named, told FMT: “I almost forget about my our own crippling conditions in Sabah.”
In his presentation, Sambulingam had described in detail, along with facts and figures, the striking conditions of the Indians in Malaysia.
He revealed that so depressed were their lives that suicide rates among the Indians were the highest at 21.1 suicides in every 100,000 Indians.
He also said that more than 30% of Indians do not own a house, compared to 25% Malays and 18% Chinese.
“Because of extremely depressed conditions, the suicide rate among Indians is also very high, that is 21.1 suicides in every 100,000 Indians, compared to 8.6 per 100,000 Chinese and 2.6 per 100,000 Malays.
“There are many Indians who live in destitution in urban squatter colonies. There are thousands of stateless Indian children and adults. We have a very low performance in life due to the systematic denial of opportunities in the areas of education, employment and business,” he said.
Indian youths in crime
But most worrying, he pointed out, was the fact that 40% of the Indian youths are involved in crime and more than 60% of inmates in detentions camps are Indians.
In addition, more than 95% of police custodial deaths are also Indians, he said.
“This is a burgeoning problem… Indians today are stereotyped and vulnerable to be linked to crimes. They are being relegated to all the low end jobs in society, very small involvement in development programmes in the country.
“Complete landlessness is overwhelming the community. The entire Tamil School primary system needs to be revamped. Land for Tamil schools, Hindu temples, and burial grounds need to be addressed but who is listening to our plight?” he asked.
He said the government must provide equal opportunities based on merit and reaffirm Article 153 and Article 8 of the Federal Constitution that guarantees equal rights for all.
Among those in attendance at the one-day conference here were Kita party pesident, Zaid Ibrahim, CigMa chief Dr Jeffrey Kitingan, well known Sabah social activist Patrick Sindu, and scores of social justice advocates. Also attending were 200 participants from various communities
Hindraf shocks Sabah, S’wak reps
Luke Rintod of FMT
Participants at an inaugural conference on the future of marginalised and minority communities get a shocking insight into the Indian community.
KUALA LUMPUR: Indigenous delegates from Sabah and Sarawak attending the National Human Rights Conference on the Future of Marginalised and Minority Communities in Malaysia were stunned when told of the conditions of the majority of Indians in Peninsular Malaysia.
Reacting to a paper presented by Hindraf national coordinator, W Sambulingam, one delegate from Sabah who declined to be named, told FMT: “I almost forget about my our own crippling conditions in Sabah.”
In his presentation, Sambulingam had described in detail, along with facts and figures, the striking conditions of the Indians in Malaysia.
He revealed that so depressed were their lives that suicide rates among the Indians were the highest at 21.1 suicides in every 100,000 Indians.
He also said that more than 30% of Indians do not own a house, compared to 25% Malays and 18% Chinese.
“Because of extremely depressed conditions, the suicide rate among Indians is also very high, that is 21.1 suicides in every 100,000 Indians, compared to 8.6 per 100,000 Chinese and 2.6 per 100,000 Malays.
“There are many Indians who live in destitution in urban squatter colonies. There are thousands of stateless Indian children and adults. We have a very low performance in life due to the systematic denial of opportunities in the areas of education, employment and business,” he said.
Indian youths in crime
But most worrying, he pointed out, was the fact that 40% of the Indian youths are involved in crime and more than 60% of inmates in detentions camps are Indians.
In addition, more than 95% of police custodial deaths are also Indians, he said.
“This is a burgeoning problem… Indians today are stereotyped and vulnerable to be linked to crimes. They are being relegated to all the low end jobs in society, very small involvement in development programmes in the country.
“Complete landlessness is overwhelming the community. The entire Tamil School primary system needs to be revamped. Land for Tamil schools, Hindu temples, and burial grounds need to be addressed but who is listening to our plight?” he asked.
He said the government must provide equal opportunities based on merit and reaffirm Article 153 and Article 8 of the Federal Constitution that guarantees equal rights for all.
Among those in attendance at the one-day conference here were Kita party pesident, Zaid Ibrahim, CigMa chief Dr Jeffrey Kitingan, well known Sabah social activist Patrick Sindu, and scores of social justice advocates. Also attending were 200 participants from various communities
KUNYIT – LEBIH DARIPADA BAHAN REMPAH UNTUK MEMBUAT KARI
oleh: Benjamin Drewe
Jarang-jarang sekali dapat kita temui sebuah taman kampung di kawasan tropika yang
tidak ditumbuhi pokok berdaun besar yang merupakan anggota famili halia ini. Nama
saintifiknya ialah Curcuma longa, manakala dalam bahasa Inggeris biasa pula ia
dipanggil Turmeric. Batangnya yang seakan akar, dipanggil rizom, ditumbuhi akar serta
tunas, dan dan mudah dikenali dengan warna kuning/jingga. Batang berakar inilah yang
menjadi bahan utama untuk dijadikan serbuk kari. Malah, rasa kunyit inilah yang
memberikan rasa utama yang terdapat pada serbuk rempah yang menjadi ramuan asas
bagi kebanyakan juadah Asia, manakala bahan rempah lain hanya menghasilkan
kebanyakannya rasa pedas-pedas sahaja.
Kunyit merupakan contoh terbaik satu keadaan yang mana garis pemisah di antara
herba bahan masakan dan herba ubatan adalah amat halus sekali. Di samping
menghasilkan perisa dan warna kepada pelbagai gulai, secara serentak sifat
antipengoksidanya melindungi sistem pencernaan anda daripada toksin (bahan
beracun) dan asid lemak berbahaya yang terkandung dalam makanan, serta membantu
sistem imun anda untuk menentang jangkitan dan meredakan masalah radang lebihan
dalam keseluruhan tubuh anda. Dari segi ini, penggunaan Kunyit dalam masakan kari
dan pelbagai jenis gulai lain di Asia sepastinya tidak berlaku secara kebetulan,
terutamanya memandangkan bahawa cuaca di negara tropika yang kebanyakannya
panas dan lembap menyebabkan makanan yang dimasak boleh menjadi basi dalam
tempoh hanya beberapa jam sahaja.
Pigmen kuning yang terdapat pada Kunyit terhasil daripada kandungan utamanya,
curcumin, yang juga merupakan ramuan ubatannya yang paling aktif. Ramuan inilah
yang telah menjadikan Kunyit suatu herba ubatan paling utama sejak zaman purba lagi.
Tidak hairanlah bahawa Kunyit tersenarai dalam sebuah kitab herba Assyria bertarikh
kira-kira tahun 600 sebelum Masihi, di samping ada juga disebut oleh seorang tokoh
masyhur dalam sejarah bernama Dioscorides. Kunyit memainkan peranan penting
dalam sistem perubatan tradisional India iaitu Ayurveda dan juga sistem perubatan
tradisional Cina, di samping menjadi suatu bahan dagangan utama yang dibawa dari
Asia ke Barat sejak zaman terawal perdagangan antara benua menggunakan kapal
layar melalui "laluan rempah" yang merentasi Lautan Hindi.
Kunyit dan ramuan aktifnya, curcumin, telah terbukti memiliki sejulat luas tindakan
penyembuh dalam kajian melibatkan haiwan mahupun kajian terhadap manusia tanpa
mengakibatkan sebarang ketoksikan (keracunan). Kajian-kajian ini telah menunjukkan
bahawa Kunyit mempunyai sifat-sifat berikut: antipengoksida, antiradang, antiplatlet,
mengurangkan kolesterol, antiketumbuhan, penyembuh luka, malah mungkin juga kesan
anti-HIV.
ANTIPENGOKSIDA
Manakala mekanisme tepat bagi tindakan bahan-bahan yang terkandung dalam Kunyit
masih diselidiki untuk mendapatkan pemahaman yang lebih jelas tentangnya, diketahui
bahawa gabungan khasiat antipengoksida kuatlah yang melindungi daripada kerosakan
akibat radikal bebas, lalu dengan itu membuat Kunyit berguna dalam menentang
pelbagai masalah yang mana radikal bebas memainkan peranan utama.
ANTIRADANG
Di India, Kunyit lazim digunakan untuk merawat atritis (sakit sendi) dan asma (lelah),
bilamana penduduk kampung akan menelan serbuk Kunyit dengan sukatan sudu teh
ketika mengalami masalah. Hasil penyelidikan telah menunjukkan bahawa Kunyit
meredakan radang melalui tindakan antihistamin berserta peningkatan dalam
penghasilan kortison asli daripada kelenjar adrenal. Dalam dua kajian (double-blind)
didapati bahawa Kunyit memiliki sifat antiradang yang mujarab pada pesakit yang
menghidapi atritis reumatoid di samping berkesan untuk melegakan radang selepas
pembedahan.
PELINDUNG HATI
Di Asia, Kunyit lazimnya digunakan untuk merawat masalah kurang pencernaan, jaundis
(sakit kuning), serta masalah hati dan pepundi hempedu (gall bladder). Kajian telah
menunjukkan bahawa curcumin mempunyai sifat-sifat melindung hati daripada
sebilangan sebatian toksik. Kunyit juga menghasilkan kesan menggalakkan pengaliran
hempedu. Manakala Kunyit berguna untuk mencegah penyakit pepundi hempedu, ia
harus digunakan dengan lebih berhati-hati dalam merawat batu hempedu (gallstone).
Kerosakan hati akibat keracunan makanan juga dapat dipulihkan. Dalam satu kajian
rabun dua pihak (double-blind) di Thailand, Kunyit dikaji kesannya dalam melegakan
kurang pencernaan dan angin. Bilangan mengagumkan iaitu sebanyak 87% daripada
pesakit yang menerima rawatan Curcuma menunjukkan hasil positif terhadap rawatan,
yang telah mendorong penghasilan beberapa ubatan paten untuk kurang pencernaan
mengandungi curcumin terpiawai. Kunyit juga mengandungi beberapa sebatian asli
yang bertindak sebagai bahan antiasid asli, dengan itu melindungi salutan perut
daripada asid lebihan dan pembentukan ulser (borok).
ANTI-ARTEROSKLEROSIS
Kunyit juga telah terbukti berupaya mengurangkan platlet (suatu bahan kandungan
darah yang terlibat dalam pembekuan darah) daripada bergugus-gugus, lalu
memperbaik peredaran darah dan membantu melindungi daripada arterosklerosis
(pemegalan sendi). Beberapa kajian juga telah menunjukkan bahawa menelan pati
Kunyit setiap hari mengurangkan paras lipoprotein ketumpatan rendah (LDL, atau
kolesterol tidak bagus) dan meningkatkan lipoprotein ketumpatan tinggi HDL, atau
kolesterol bagus) di kalangan subjek kajian yang sihat. Kesemua penyelidik merumus
bahawa Kunyit berguna dalam pengurusan arterosklerosis dan penyakit kardiovaskular.
MENINGKATKAN SISTEM IMUN DAN ANTIBARAH
Berbilangan institut penyelidikan barah, termasuk Pusat Penyelidikan Barah Amala di
India, telah mengesahkan bahawa curcumin meningkatkan secara ketara beberapa
parameter aktiviti sistem imun dalam meningkatkan aktiviti melawan jangkitan dan
antiketumbuhan. Para penyelidik juga telah memulakan beberapa kajian terhadap
penggunaan curcumin untuk merawat jangkitan HIV, yang mana ia telah didapati
memiliki sifat-sifat anti-HIV yang nyata dalam tabung uji. Ia juga didapati melindungi
jangkitan seterusnya akibat keimunan yang terturun, misalnya jangkitan virus Epstein-
Barr (EBV). Pelbagai kajian lain juga telah menunjukkan tindakan mencegah barah oleh
curcumin dalam kes barah-barah berikut: kerviks, perut, duodenum, kolon, payu dara
dan kulit, dengan peningkatan tambahan dalam kesan pembunuh barah oleh kaedah
radioterapi dan kemoterapi.
Sebanyak manakah biasanya harus ditelan? Manakala Kunyit sebagai suatu rempah
sememangnya berguna sebagai sebahagian daripada makanan biasa seseorang,
sesetengah daripada bahan dalam kunyit tidak larut dalam air, dan sesetengah yang lain
pula terlalu peka (sensitif) terhadap haba. Dos harian yang dianggap sesuai ialah 0.5
gram serbuk kering sehari. Manakala paras curcumin yang terdapat dalam kunyit kering
biasanya antara 1.5 hingga 4%, untuk memperolehi hasil yang lebih baik pati kunyit
terpiawai dijangka lebih mujarab. Ada baiknya jika diingati bahawa Kunyit jarang kali
disediakan sebagai herba tunggal, tetapi lazimnya secara bergabung dengan herba lain
dalam rumusan herba.
FITONUTRIEN
Fasa seterusnya dalam penyelidikan herba kini mula melihat herba seumpama Kunyit
sebagai “fitonutrien” (phytonutrients), iaitu zat tumbuhan yang menyediakan kita dengan
perlindungan dan sokongan pemakanan yang penting. Zat herba ini tidak terdapat pada
suplemen garam galian atau suplemen vitamin, tetapi lahir daripada tindak balas kimia
yang rumit di antara bahan-bahan herba itu sendiri. Hanya penyelidikan selanjutnya
sahaja yang bakal memberikan kita kefahaman tepat tentang sebanyak manakah
manfaat kesihatan yang kita perolehi setiap kali kita menikmati kari atau gulai
kegemaran kita.
Benjamin Drewe ialah seorang Pengamal
Perubatan Herba. Untuk maklumat selanjutnya
oleh: Benjamin Drewe
Jarang-jarang sekali dapat kita temui sebuah taman kampung di kawasan tropika yang
tidak ditumbuhi pokok berdaun besar yang merupakan anggota famili halia ini. Nama
saintifiknya ialah Curcuma longa, manakala dalam bahasa Inggeris biasa pula ia
dipanggil Turmeric. Batangnya yang seakan akar, dipanggil rizom, ditumbuhi akar serta
tunas, dan dan mudah dikenali dengan warna kuning/jingga. Batang berakar inilah yang
menjadi bahan utama untuk dijadikan serbuk kari. Malah, rasa kunyit inilah yang
memberikan rasa utama yang terdapat pada serbuk rempah yang menjadi ramuan asas
bagi kebanyakan juadah Asia, manakala bahan rempah lain hanya menghasilkan
kebanyakannya rasa pedas-pedas sahaja.
Kunyit merupakan contoh terbaik satu keadaan yang mana garis pemisah di antara
herba bahan masakan dan herba ubatan adalah amat halus sekali. Di samping
menghasilkan perisa dan warna kepada pelbagai gulai, secara serentak sifat
antipengoksidanya melindungi sistem pencernaan anda daripada toksin (bahan
beracun) dan asid lemak berbahaya yang terkandung dalam makanan, serta membantu
sistem imun anda untuk menentang jangkitan dan meredakan masalah radang lebihan
dalam keseluruhan tubuh anda. Dari segi ini, penggunaan Kunyit dalam masakan kari
dan pelbagai jenis gulai lain di Asia sepastinya tidak berlaku secara kebetulan,
terutamanya memandangkan bahawa cuaca di negara tropika yang kebanyakannya
panas dan lembap menyebabkan makanan yang dimasak boleh menjadi basi dalam
tempoh hanya beberapa jam sahaja.
Pigmen kuning yang terdapat pada Kunyit terhasil daripada kandungan utamanya,
curcumin, yang juga merupakan ramuan ubatannya yang paling aktif. Ramuan inilah
yang telah menjadikan Kunyit suatu herba ubatan paling utama sejak zaman purba lagi.
Tidak hairanlah bahawa Kunyit tersenarai dalam sebuah kitab herba Assyria bertarikh
kira-kira tahun 600 sebelum Masihi, di samping ada juga disebut oleh seorang tokoh
masyhur dalam sejarah bernama Dioscorides. Kunyit memainkan peranan penting
dalam sistem perubatan tradisional India iaitu Ayurveda dan juga sistem perubatan
tradisional Cina, di samping menjadi suatu bahan dagangan utama yang dibawa dari
Asia ke Barat sejak zaman terawal perdagangan antara benua menggunakan kapal
layar melalui "laluan rempah" yang merentasi Lautan Hindi.
Kunyit dan ramuan aktifnya, curcumin, telah terbukti memiliki sejulat luas tindakan
penyembuh dalam kajian melibatkan haiwan mahupun kajian terhadap manusia tanpa
mengakibatkan sebarang ketoksikan (keracunan). Kajian-kajian ini telah menunjukkan
bahawa Kunyit mempunyai sifat-sifat berikut: antipengoksida, antiradang, antiplatlet,
mengurangkan kolesterol, antiketumbuhan, penyembuh luka, malah mungkin juga kesan
anti-HIV.
ANTIPENGOKSIDA
Manakala mekanisme tepat bagi tindakan bahan-bahan yang terkandung dalam Kunyit
masih diselidiki untuk mendapatkan pemahaman yang lebih jelas tentangnya, diketahui
bahawa gabungan khasiat antipengoksida kuatlah yang melindungi daripada kerosakan
akibat radikal bebas, lalu dengan itu membuat Kunyit berguna dalam menentang
pelbagai masalah yang mana radikal bebas memainkan peranan utama.
ANTIRADANG
Di India, Kunyit lazim digunakan untuk merawat atritis (sakit sendi) dan asma (lelah),
bilamana penduduk kampung akan menelan serbuk Kunyit dengan sukatan sudu teh
ketika mengalami masalah. Hasil penyelidikan telah menunjukkan bahawa Kunyit
meredakan radang melalui tindakan antihistamin berserta peningkatan dalam
penghasilan kortison asli daripada kelenjar adrenal. Dalam dua kajian (double-blind)
didapati bahawa Kunyit memiliki sifat antiradang yang mujarab pada pesakit yang
menghidapi atritis reumatoid di samping berkesan untuk melegakan radang selepas
pembedahan.
PELINDUNG HATI
Di Asia, Kunyit lazimnya digunakan untuk merawat masalah kurang pencernaan, jaundis
(sakit kuning), serta masalah hati dan pepundi hempedu (gall bladder). Kajian telah
menunjukkan bahawa curcumin mempunyai sifat-sifat melindung hati daripada
sebilangan sebatian toksik. Kunyit juga menghasilkan kesan menggalakkan pengaliran
hempedu. Manakala Kunyit berguna untuk mencegah penyakit pepundi hempedu, ia
harus digunakan dengan lebih berhati-hati dalam merawat batu hempedu (gallstone).
Kerosakan hati akibat keracunan makanan juga dapat dipulihkan. Dalam satu kajian
rabun dua pihak (double-blind) di Thailand, Kunyit dikaji kesannya dalam melegakan
kurang pencernaan dan angin. Bilangan mengagumkan iaitu sebanyak 87% daripada
pesakit yang menerima rawatan Curcuma menunjukkan hasil positif terhadap rawatan,
yang telah mendorong penghasilan beberapa ubatan paten untuk kurang pencernaan
mengandungi curcumin terpiawai. Kunyit juga mengandungi beberapa sebatian asli
yang bertindak sebagai bahan antiasid asli, dengan itu melindungi salutan perut
daripada asid lebihan dan pembentukan ulser (borok).
ANTI-ARTEROSKLEROSIS
Kunyit juga telah terbukti berupaya mengurangkan platlet (suatu bahan kandungan
darah yang terlibat dalam pembekuan darah) daripada bergugus-gugus, lalu
memperbaik peredaran darah dan membantu melindungi daripada arterosklerosis
(pemegalan sendi). Beberapa kajian juga telah menunjukkan bahawa menelan pati
Kunyit setiap hari mengurangkan paras lipoprotein ketumpatan rendah (LDL, atau
kolesterol tidak bagus) dan meningkatkan lipoprotein ketumpatan tinggi HDL, atau
kolesterol bagus) di kalangan subjek kajian yang sihat. Kesemua penyelidik merumus
bahawa Kunyit berguna dalam pengurusan arterosklerosis dan penyakit kardiovaskular.
MENINGKATKAN SISTEM IMUN DAN ANTIBARAH
Berbilangan institut penyelidikan barah, termasuk Pusat Penyelidikan Barah Amala di
India, telah mengesahkan bahawa curcumin meningkatkan secara ketara beberapa
parameter aktiviti sistem imun dalam meningkatkan aktiviti melawan jangkitan dan
antiketumbuhan. Para penyelidik juga telah memulakan beberapa kajian terhadap
penggunaan curcumin untuk merawat jangkitan HIV, yang mana ia telah didapati
memiliki sifat-sifat anti-HIV yang nyata dalam tabung uji. Ia juga didapati melindungi
jangkitan seterusnya akibat keimunan yang terturun, misalnya jangkitan virus Epstein-
Barr (EBV). Pelbagai kajian lain juga telah menunjukkan tindakan mencegah barah oleh
curcumin dalam kes barah-barah berikut: kerviks, perut, duodenum, kolon, payu dara
dan kulit, dengan peningkatan tambahan dalam kesan pembunuh barah oleh kaedah
radioterapi dan kemoterapi.
Sebanyak manakah biasanya harus ditelan? Manakala Kunyit sebagai suatu rempah
sememangnya berguna sebagai sebahagian daripada makanan biasa seseorang,
sesetengah daripada bahan dalam kunyit tidak larut dalam air, dan sesetengah yang lain
pula terlalu peka (sensitif) terhadap haba. Dos harian yang dianggap sesuai ialah 0.5
gram serbuk kering sehari. Manakala paras curcumin yang terdapat dalam kunyit kering
biasanya antara 1.5 hingga 4%, untuk memperolehi hasil yang lebih baik pati kunyit
terpiawai dijangka lebih mujarab. Ada baiknya jika diingati bahawa Kunyit jarang kali
disediakan sebagai herba tunggal, tetapi lazimnya secara bergabung dengan herba lain
dalam rumusan herba.
FITONUTRIEN
Fasa seterusnya dalam penyelidikan herba kini mula melihat herba seumpama Kunyit
sebagai “fitonutrien” (phytonutrients), iaitu zat tumbuhan yang menyediakan kita dengan
perlindungan dan sokongan pemakanan yang penting. Zat herba ini tidak terdapat pada
suplemen garam galian atau suplemen vitamin, tetapi lahir daripada tindak balas kimia
yang rumit di antara bahan-bahan herba itu sendiri. Hanya penyelidikan selanjutnya
sahaja yang bakal memberikan kita kefahaman tepat tentang sebanyak manakah
manfaat kesihatan yang kita perolehi setiap kali kita menikmati kari atau gulai
kegemaran kita.
Benjamin Drewe ialah seorang Pengamal
Perubatan Herba. Untuk maklumat selanjutnya
TIME FOR SABAH AND SARAWAK TO GROW UP.(Jan24th2011) The people of Sabah and Sarawak must learn to be self-reliant if they are to reclaim their rights.
KOTA KINABALU: United Borneo Front (UBF) leader, Jeffrey Kitingan, wants the people of Sabah and Sarawak to wean themselves off the habit of relying on the federal government for their future.
He said that it was time the people in these Borneo states learnt to be self-reliant, generated their own wealth, reclaimed what is rightfully theirs and determined their future.
“I realised very early on that we must not rely too much on the federal government for our development and that both Sabah and Sarawak must learn to be self-sufficient and self-reliant to generate our own wealth and reclaim what is rightfully ours,” he said in statement yesterday following his visit to Singapore to meet with former prime minister Lee Kuan Yew.
Jeffrey, along with UBF co-founder Nilakrishna James and Sabah political writer Raymond Tombung, met Lee to seek his views on the birth of Malaysia.
According to Jeffrey, he was shocked to hear Lee say that he felt “deep collateral guilt” for not advising Borneo leaders what they were getting into.
“When Nilakrisna expressed her disappointment at the level of poverty in Borneo vis-à-vis the immense development and wealth of Singapore… and asked Lee why as an educated lawyer and a more advanced statesman, he did not advise the Borneo leaders on a more water-tight provision to secure their rights, equality and safeguards in the Malaysia Agreement of 1963, Lee could only repeat that he felt “deep collateral guilt”.
“Guilt, as far as we are concerned, will not reverse the situation. Tell the truth, repair the damage or provide solutions to our problems,” said Jeffrey.
He said that he could “only sense pity or condescension” from Singapore and the peninsula for the Borneo dilemma.
‘The Birth of Malaysia’
Meanwhile, Jeffrey also urged the government to consider making the book “The Birth of Malaysia” written by former SNAP president and Internal Security Act (ISA) detainee, Amar James Wong, a compulsory history textbook for secondary schools in the country.
The book contains key documents leading up to the Malaysia Agreement in 1963, including the Malaysia proclamation by the country’s first prime minister Tunku Abdul Rahman, the Cobbold Commission Report and the Inter-Governmental Committee Report in 1962.
Jeffrey said that UBF would go all out to promote the book in its ongoing campaign to restore the historical facts about Malaysia, Sabah and Sarawak in particular.
The UBF leaders recently held an informal meeting with Wong in Kuching to discuss cooperation between UBF and SNAP, as well as the genesis of the formation of Malaysia.
Jeffrey said that they discussed UBF’s direction and the amalgamating of various agendas between different racial groups in Borneo.
Wong, a prolific writer and now in his late 80s, has spent his life determined to tell the truth about the formation of the federation through the book, “The Birth of Malaysia”.
Shared experiences
A former ISA detainee himself, Jeffrey said that his shared experience with Wong under the ISA made them both determined to tell the story of Malaysia to the world.
“A former Malaysian prime minister told me that I should not teach the people what the people don’t know. He probably felt that ignorance would be a guarantee to the continual leadership of the present regime.
“I decided to defy this and believe that knowledge would empower the greatest among us and pave the way for a fairer system that would reward those who rise through merit. Wong and I have many things in common and he is one of the last of the true warriors.”
UBF officials will be making courtesy calls on various leaders who were pertinent at the time of the formation of Malaysia to find out more about the story of Malaysia.
Malaysia does not have a clear identity in the world because it does not have a true record of its history, they say.
“If you are ignorant about the political genesis of your own country and the true meaning of a federation, you can’t call yourself a Malaysian ambassador or politician for you are in no position to speak truthfully about your country,” explained Nilakrisna.
She added that UBF would be making bulk orders of Wong’s books to distribute and help promote it as an important textbook on the nation’s history. JUST WANTED TO SHARE WITH PANAS MEMBERS WHO MIGHT HAVE MISS THIS GOOD AND WONDERFUL NEWS. THANKS
KOTA KINABALU: United Borneo Front (UBF) leader, Jeffrey Kitingan, wants the people of Sabah and Sarawak to wean themselves off the habit of relying on the federal government for their future.
He said that it was time the people in these Borneo states learnt to be self-reliant, generated their own wealth, reclaimed what is rightfully theirs and determined their future.
“I realised very early on that we must not rely too much on the federal government for our development and that both Sabah and Sarawak must learn to be self-sufficient and self-reliant to generate our own wealth and reclaim what is rightfully ours,” he said in statement yesterday following his visit to Singapore to meet with former prime minister Lee Kuan Yew.
Jeffrey, along with UBF co-founder Nilakrishna James and Sabah political writer Raymond Tombung, met Lee to seek his views on the birth of Malaysia.
According to Jeffrey, he was shocked to hear Lee say that he felt “deep collateral guilt” for not advising Borneo leaders what they were getting into.
“When Nilakrisna expressed her disappointment at the level of poverty in Borneo vis-à-vis the immense development and wealth of Singapore… and asked Lee why as an educated lawyer and a more advanced statesman, he did not advise the Borneo leaders on a more water-tight provision to secure their rights, equality and safeguards in the Malaysia Agreement of 1963, Lee could only repeat that he felt “deep collateral guilt”.
“Guilt, as far as we are concerned, will not reverse the situation. Tell the truth, repair the damage or provide solutions to our problems,” said Jeffrey.
He said that he could “only sense pity or condescension” from Singapore and the peninsula for the Borneo dilemma.
‘The Birth of Malaysia’
Meanwhile, Jeffrey also urged the government to consider making the book “The Birth of Malaysia” written by former SNAP president and Internal Security Act (ISA) detainee, Amar James Wong, a compulsory history textbook for secondary schools in the country.
The book contains key documents leading up to the Malaysia Agreement in 1963, including the Malaysia proclamation by the country’s first prime minister Tunku Abdul Rahman, the Cobbold Commission Report and the Inter-Governmental Committee Report in 1962.
Jeffrey said that UBF would go all out to promote the book in its ongoing campaign to restore the historical facts about Malaysia, Sabah and Sarawak in particular.
The UBF leaders recently held an informal meeting with Wong in Kuching to discuss cooperation between UBF and SNAP, as well as the genesis of the formation of Malaysia.
Jeffrey said that they discussed UBF’s direction and the amalgamating of various agendas between different racial groups in Borneo.
Wong, a prolific writer and now in his late 80s, has spent his life determined to tell the truth about the formation of the federation through the book, “The Birth of Malaysia”.
Shared experiences
A former ISA detainee himself, Jeffrey said that his shared experience with Wong under the ISA made them both determined to tell the story of Malaysia to the world.
“A former Malaysian prime minister told me that I should not teach the people what the people don’t know. He probably felt that ignorance would be a guarantee to the continual leadership of the present regime.
“I decided to defy this and believe that knowledge would empower the greatest among us and pave the way for a fairer system that would reward those who rise through merit. Wong and I have many things in common and he is one of the last of the true warriors.”
UBF officials will be making courtesy calls on various leaders who were pertinent at the time of the formation of Malaysia to find out more about the story of Malaysia.
Malaysia does not have a clear identity in the world because it does not have a true record of its history, they say.
“If you are ignorant about the political genesis of your own country and the true meaning of a federation, you can’t call yourself a Malaysian ambassador or politician for you are in no position to speak truthfully about your country,” explained Nilakrisna.
She added that UBF would be making bulk orders of Wong’s books to distribute and help promote it as an important textbook on the nation’s history. JUST WANTED TO SHARE WITH PANAS MEMBERS WHO MIGHT HAVE MISS THIS GOOD AND WONDERFUL NEWS. THANKS
PERTAHANKAN TANAH ADAT DENGAN NYAWA by Momogun-KL » Tue Oct 28, 2008 1:34 pm
Taken from Malaysiakini.com. Sabahan should know this. I'm interested to know the missing point.
20-point agreement not adhered to
Dr John Brian Anthony | Jul 15, 08 4:34pm
We heard so much about the 20-point agreement when Sarawak and Sabah decided to form Malaysia together with Malaya. The three countries agreed upon a certain agreement, known as the 20-point agreement to provide meaningful autonomy for Sarawak and Sabah.
This 20-point agreement is fundamental for the ‘relationship and the preservation of pertinent rights for Sarawak and Sabah’. Somehow, after 45 years, the federal government started to ignore the agreement and even changed the ‘rules’ without the consent of Sarawak and Sabah.
The net result is the unhappiness and dissatisfaction of the people of Sarawak and Sabah as they felt ‘colonised’ and ‘marginalised’ by Barisan Nasional lead by Umno. Sarawak and Sabah have delivered on their part but for reasons best known to them, Malaysia is not keeping to the agreement.
The salient points of the agreement are highlighted below and interjected with my comments observed from current scenario and experience.
Point 1: Religion
While there is no objection to Islam being the national religion of Malaysia, there should be no state religion in Sarawak and the provisions relating to Islam in the present constitution of Malaya should not apply to Sarawak.
The state BN governments took upon themselves to pursue an Islamisation programme without sensitivity to the spirit of the agreement with regards to Christianity and other religions. It comes to a point that the Islamisation initiative gives the impression that Islam is the official religion of Sarawak.
This is getting the attention of non- Muslim bumiputera who observe the unequal approach in emphasising the role of Islam in a state where Islam is not the state religion.
As Islam is not the state religion, why do those in power insist that the governor of Sarawak must be a Muslim? It need not be.
Point 2: Language
a. Malay should be the national language of the federation
b. English should continue to be used for a period of 10 years after Malaysia Day
c. English should be an official language of Sarawak for all purposes, state or federal, without limitation of time.
However, federal officers based in Sarawak insist that all communication to their offices must be made using Bahasa Malaysia.
The education department insists that all students must pass the Bahasa Malaysia subject in the SPM examination in order to qualify for tertiary education.
All these are in order in Malaya, but for Sarawak, the department should be sensitive to the 20-point agreement. The zeal for national integration must be there but it must be implemented with due respect to the agreement.
Point 6: Immigration
Control over immigration into any part of Malaysia from outside should rest with the central government but entry into Sarawak should also require the approval of the state government. The federal fovernment should not be able to veto the entry of persons into Sarawak for state government purposes except on strictly security grounds.
Sarawak should have unfettered control over the movements of persons other than those in federal government employ from other parts of Malaysia into Sarawak.
Point 11: Tariffs and finance
Sarawak should retain control of its own finances and tariffs and should have the right to work up its own taxation and to raise loans on its own credit.
Point 12: Special position of indigenous races
In principle, the indigenous races of Sarawak should enjoy special rights analogous to those enjoyed by the Malays in Malaya, but the present Malays' formula in this regard is not necessarily applicable in Sarawak.
Many West Malaysian thought that the Dayaks from Sarawak are not bumiputera. They would always raise an issue if a non-Muslim bumiputera from Sarawak bought property from under the bumi quota.
The banks are no better. That shows part of the content of a certain subject taught in school is misleading or missed out on purpose by the course designer.
Point 15: Education
The existing education system of Sarawak should be maintained and for this reason, it should be under state control. But the budget for education is controlled by the federal government. In the Ninth Malaysia Plan, a total of RM3 billion has been allocated to upgrade and build new schools.
Even the contracts to carry out school building repairs and construction are controlled by the federal government. Headmasters in mission schools are replaced by Muslim headmasters in some instances. This should not happen in Sarawak.
Point 17: Representation in Parliament
This should take into account not only the population of Sarawak but also of its size and potential.
Sarawak delivered 30 parliament seats to the BN and in spite of this, the response to Sarawak’s request for more ministerial position fells onto the deaf ears of the prime minister.
In response, the federal government granted RM1 billion for Sarawak’s development to be managed by the PM’s Department.
Was this RM1 billion allocation given in the spirit of actually helping or it just a corrupt way of ‘buying’ the people’s support? BN is very good at vote-buying.
Point 20: Land, forests, local government, etc.
The provisions in the federal constitution in respect of the powers of the National Land Council should not apply to Sarawak. Likewise, the National Council for Local Government.
Why nationalise oil and gas resources? Why choose to give the state only a 5 percent royalty? Several requests for an increase in royalty to 20 percent were unheeded.
This is the kind of mistakes BN makes and they will lose out on the Dayak vote.
The PM wanted to make Sarawak Malaysia's rice bowl but hopefully the investors do not come into Sarawak and take away the property titles to the land.
The investors need not own the land. They should just pay rental to the government, employ local workers and create a sustainable environment for their projects. Give out the contracts to local Sarawakians and train them up.
I leave it to the readers in Sarawak to do a mental review of what has happened to Sarawak and whether the 20-point agreement has been upheld by federal government
Taken from Malaysiakini.com. Sabahan should know this. I'm interested to know the missing point.
20-point agreement not adhered to
Dr John Brian Anthony | Jul 15, 08 4:34pm
We heard so much about the 20-point agreement when Sarawak and Sabah decided to form Malaysia together with Malaya. The three countries agreed upon a certain agreement, known as the 20-point agreement to provide meaningful autonomy for Sarawak and Sabah.
This 20-point agreement is fundamental for the ‘relationship and the preservation of pertinent rights for Sarawak and Sabah’. Somehow, after 45 years, the federal government started to ignore the agreement and even changed the ‘rules’ without the consent of Sarawak and Sabah.
The net result is the unhappiness and dissatisfaction of the people of Sarawak and Sabah as they felt ‘colonised’ and ‘marginalised’ by Barisan Nasional lead by Umno. Sarawak and Sabah have delivered on their part but for reasons best known to them, Malaysia is not keeping to the agreement.
The salient points of the agreement are highlighted below and interjected with my comments observed from current scenario and experience.
Point 1: Religion
While there is no objection to Islam being the national religion of Malaysia, there should be no state religion in Sarawak and the provisions relating to Islam in the present constitution of Malaya should not apply to Sarawak.
The state BN governments took upon themselves to pursue an Islamisation programme without sensitivity to the spirit of the agreement with regards to Christianity and other religions. It comes to a point that the Islamisation initiative gives the impression that Islam is the official religion of Sarawak.
This is getting the attention of non- Muslim bumiputera who observe the unequal approach in emphasising the role of Islam in a state where Islam is not the state religion.
As Islam is not the state religion, why do those in power insist that the governor of Sarawak must be a Muslim? It need not be.
Point 2: Language
a. Malay should be the national language of the federation
b. English should continue to be used for a period of 10 years after Malaysia Day
c. English should be an official language of Sarawak for all purposes, state or federal, without limitation of time.
However, federal officers based in Sarawak insist that all communication to their offices must be made using Bahasa Malaysia.
The education department insists that all students must pass the Bahasa Malaysia subject in the SPM examination in order to qualify for tertiary education.
All these are in order in Malaya, but for Sarawak, the department should be sensitive to the 20-point agreement. The zeal for national integration must be there but it must be implemented with due respect to the agreement.
Point 6: Immigration
Control over immigration into any part of Malaysia from outside should rest with the central government but entry into Sarawak should also require the approval of the state government. The federal fovernment should not be able to veto the entry of persons into Sarawak for state government purposes except on strictly security grounds.
Sarawak should have unfettered control over the movements of persons other than those in federal government employ from other parts of Malaysia into Sarawak.
Point 11: Tariffs and finance
Sarawak should retain control of its own finances and tariffs and should have the right to work up its own taxation and to raise loans on its own credit.
Point 12: Special position of indigenous races
In principle, the indigenous races of Sarawak should enjoy special rights analogous to those enjoyed by the Malays in Malaya, but the present Malays' formula in this regard is not necessarily applicable in Sarawak.
Many West Malaysian thought that the Dayaks from Sarawak are not bumiputera. They would always raise an issue if a non-Muslim bumiputera from Sarawak bought property from under the bumi quota.
The banks are no better. That shows part of the content of a certain subject taught in school is misleading or missed out on purpose by the course designer.
Point 15: Education
The existing education system of Sarawak should be maintained and for this reason, it should be under state control. But the budget for education is controlled by the federal government. In the Ninth Malaysia Plan, a total of RM3 billion has been allocated to upgrade and build new schools.
Even the contracts to carry out school building repairs and construction are controlled by the federal government. Headmasters in mission schools are replaced by Muslim headmasters in some instances. This should not happen in Sarawak.
Point 17: Representation in Parliament
This should take into account not only the population of Sarawak but also of its size and potential.
Sarawak delivered 30 parliament seats to the BN and in spite of this, the response to Sarawak’s request for more ministerial position fells onto the deaf ears of the prime minister.
In response, the federal government granted RM1 billion for Sarawak’s development to be managed by the PM’s Department.
Was this RM1 billion allocation given in the spirit of actually helping or it just a corrupt way of ‘buying’ the people’s support? BN is very good at vote-buying.
Point 20: Land, forests, local government, etc.
The provisions in the federal constitution in respect of the powers of the National Land Council should not apply to Sarawak. Likewise, the National Council for Local Government.
Why nationalise oil and gas resources? Why choose to give the state only a 5 percent royalty? Several requests for an increase in royalty to 20 percent were unheeded.
This is the kind of mistakes BN makes and they will lose out on the Dayak vote.
The PM wanted to make Sarawak Malaysia's rice bowl but hopefully the investors do not come into Sarawak and take away the property titles to the land.
The investors need not own the land. They should just pay rental to the government, employ local workers and create a sustainable environment for their projects. Give out the contracts to local Sarawakians and train them up.
I leave it to the readers in Sarawak to do a mental review of what has happened to Sarawak and whether the 20-point agreement has been upheld by federal government
PERTAHANKAN TANAH ADAT DENGAN NYAWA. Tanah Momogun Rungus
EMPANGAN MILOU
Melibatkan kawasan kampung yang besar. Pampasan harus di berikan.
MUKIM TELAGA PITAS (14 Kampung terbabxt pengambilan Tanah Adat)
Kaum : Momogun Rungus, Tombonuvo dan Kimaragang
Penduduk Terlibat : 1620 Orang
Keluasan : 21,890 Ekar
Status Tanah : Tanah Adat Peribumi (Tanah Momogun)
Penuntut yang tidak berhak : SAFODA
KG BABA TELUPID BELURAN
Kaum : Kadazan Labuk, Rungus Labuk, Dusun Sungai
Penduduk Terlibat : 100 Orang
Keluasan : 2000 Ekar
Status Tanah : Tanah Adat Peribumi (Tanah Momogun)
Penuntut yang tak berhak :
- Syarikat Desa Talisai Meliau Estet 100 ekar
- Hutan Simpan Kekal – 1400 Ekar
- Di beri Geran pada orang luar – 500 Ekar
KG BARAMBANGON & KITOBU KUDAT
Kaum Rungus
Penduduk Terlibat 650 Orang
Keluasan : 400 Ekar
Status : Tanah Adat Peribumi(Tanah Momogun)
Penuntut Yang tidak Berhak : Mini Estet Sejahtera (MESEJ)
KG PINAVANTAI, RADTAK, POMONSUKAN, SG PUPU, KABANGAAN DAN MATUNGGONG
Kaum : Rungus
Penduduk Terlibat : 1500 Orang
Keluasan : 933 Ekar
Status Tanah : Tanah Adat Peribumi
Penuntut yang tidak berhak :
SLDB – Kini Borneo Samudera yang mana telah berjanji pada tahun 1970 tanah tersebut akan di kembalikan kepada kaum Rungus
KG AMPONGOI KANIBUNGON PITAS
Kaum Rungus
Penduduk Terlibat : 120 Orang
Keluasan Tanah : 1800 Ekar
Status Tanah : Tanah Adat Peribumi (Tanah Momogun)
Tanah merupakan satu perkara yang sensitif dalam bangsa Momogun. Ini dapatlah di ketahui dengan siri sejarahnya yang tersendiri dalam bangsa Momogun Rungus. Pada zaman sebelum campur tangan British dalam masyarakat Momogun tidak ada sesiapa bangsa asing dari luar yang boleh mengusik tanah Momogun. Menurut hukum dalam Agama Labus (agama nenek moyang Momogun Rungus) jika sekiranya pihak asing menggali tanah sedalam 2 kaki maka hukuman pancung akan di jatuhkan serta merta terhadap mana-mana pun orang asing yang mencabul bumi atau tanah momogun.
Momogun Rungus telah mempertahankan Tanah Momogun dalam era penjajahan British dalam siri perang Kulindod terhadap British di kawasan Kudat-Bandau sehinggalah kepada siri penentangan Aki Tumanggung Karantud oleh pihak British. Sejak itu pihak British tidak campur tangan dalam hal urusan tanah Momogun di Kudat.
Sehinggalah pada hari ini Momogun Rungus telah kehilangan kuasa dan hak untuk mempertahankan Tanah nenek moyang mereka. Apakah sebabnya? Di manakah harga dan maruah bangsa kami? Apakah kewajarannya sehingga hilang kebebasan untuk memiliki dan mempertahankan tanah nenek moyang kami? Atau adakah perkara yang jauh lebih penting dari bangsa kami sehingga hak-hak kami untuk memiliki tanah bangsa kami boleh di hapuskan?
Kamilah yang paling berhak mendapat segala tanah-tanah adapt bangsa kami. Tidak ada sesiapa lagi atau tiada factor lain lagi yang boleh melebihi hak kami dalam soal tanah momogun ini.
Kerajaan haruslah peka dalam hal ini. Saya berharap agar semua tanah-tanah yang terlibat diatas perlu di kembalikan kepada penduduk yang terlibat. Jika melibatkan ganti rugi maka laksanakan pembayaran ganti rugi atau pampas an yang sewajarnya. Rumah perlu di bina kepada semua mangsa, tanah yang di ambil haruslah di gantikan dengan tanah yang baru di tanah kosong yang lain.
CARA MEMPERTAHANKAN TANAH ADAT
- Pertahankan tanah Adat dengan nyawa sendiri
- Satukan perjuangan dengan menubuhkan jawatan kuasa gabungan untuk membuat bantahan
- Selamatkan atau kumpulkan bukti tanah adat
- Tuntut tanggungjawab pemimpin kawasan dan kakitangan kerajaan
- Dapatkan nasihat peguam SEKSYEN 14 Tuntutan tanah adat negeri di cacat secara bertulis oleh ketua kampung atau penolong pemungut hasil tanah (PPHT) dan putuskannya.
- Isi borang Penduduk Tanah (LST) 1898 pindaan 1995.
ORDINAN TANAH SABAH BAB 68
1. Pemilikan Tanah Kerajaan seksyen 12, sesiapa saja boleh memohon
2. Pemilikan Tanah Adat – NCR seksyen 14, 15, 65 dan 66, khas untuk anak negeri iaitu penduduk asal
JENIS-JENIS GERAN
1.PL (provinsional Lease)
2.CL (Country Lease)
3.TL (Town Lease)
Semua Geran diatas boleh di miliki oleh sesiapa saja. Di bawah adalah senarai geran Tanah Adat.
1.NT (Native Title)
1.FR (Filed Register)
2.NCR
EMPANGAN MILOU
Melibatkan kawasan kampung yang besar. Pampasan harus di berikan.
MUKIM TELAGA PITAS (14 Kampung terbabxt pengambilan Tanah Adat)
Kaum : Momogun Rungus, Tombonuvo dan Kimaragang
Penduduk Terlibat : 1620 Orang
Keluasan : 21,890 Ekar
Status Tanah : Tanah Adat Peribumi (Tanah Momogun)
Penuntut yang tidak berhak : SAFODA
KG BABA TELUPID BELURAN
Kaum : Kadazan Labuk, Rungus Labuk, Dusun Sungai
Penduduk Terlibat : 100 Orang
Keluasan : 2000 Ekar
Status Tanah : Tanah Adat Peribumi (Tanah Momogun)
Penuntut yang tak berhak :
- Syarikat Desa Talisai Meliau Estet 100 ekar
- Hutan Simpan Kekal – 1400 Ekar
- Di beri Geran pada orang luar – 500 Ekar
KG BARAMBANGON & KITOBU KUDAT
Kaum Rungus
Penduduk Terlibat 650 Orang
Keluasan : 400 Ekar
Status : Tanah Adat Peribumi(Tanah Momogun)
Penuntut Yang tidak Berhak : Mini Estet Sejahtera (MESEJ)
KG PINAVANTAI, RADTAK, POMONSUKAN, SG PUPU, KABANGAAN DAN MATUNGGONG
Kaum : Rungus
Penduduk Terlibat : 1500 Orang
Keluasan : 933 Ekar
Status Tanah : Tanah Adat Peribumi
Penuntut yang tidak berhak :
SLDB – Kini Borneo Samudera yang mana telah berjanji pada tahun 1970 tanah tersebut akan di kembalikan kepada kaum Rungus
KG AMPONGOI KANIBUNGON PITAS
Kaum Rungus
Penduduk Terlibat : 120 Orang
Keluasan Tanah : 1800 Ekar
Status Tanah : Tanah Adat Peribumi (Tanah Momogun)
Tanah merupakan satu perkara yang sensitif dalam bangsa Momogun. Ini dapatlah di ketahui dengan siri sejarahnya yang tersendiri dalam bangsa Momogun Rungus. Pada zaman sebelum campur tangan British dalam masyarakat Momogun tidak ada sesiapa bangsa asing dari luar yang boleh mengusik tanah Momogun. Menurut hukum dalam Agama Labus (agama nenek moyang Momogun Rungus) jika sekiranya pihak asing menggali tanah sedalam 2 kaki maka hukuman pancung akan di jatuhkan serta merta terhadap mana-mana pun orang asing yang mencabul bumi atau tanah momogun.
Momogun Rungus telah mempertahankan Tanah Momogun dalam era penjajahan British dalam siri perang Kulindod terhadap British di kawasan Kudat-Bandau sehinggalah kepada siri penentangan Aki Tumanggung Karantud oleh pihak British. Sejak itu pihak British tidak campur tangan dalam hal urusan tanah Momogun di Kudat.
Sehinggalah pada hari ini Momogun Rungus telah kehilangan kuasa dan hak untuk mempertahankan Tanah nenek moyang mereka. Apakah sebabnya? Di manakah harga dan maruah bangsa kami? Apakah kewajarannya sehingga hilang kebebasan untuk memiliki dan mempertahankan tanah nenek moyang kami? Atau adakah perkara yang jauh lebih penting dari bangsa kami sehingga hak-hak kami untuk memiliki tanah bangsa kami boleh di hapuskan?
Kamilah yang paling berhak mendapat segala tanah-tanah adapt bangsa kami. Tidak ada sesiapa lagi atau tiada factor lain lagi yang boleh melebihi hak kami dalam soal tanah momogun ini.
Kerajaan haruslah peka dalam hal ini. Saya berharap agar semua tanah-tanah yang terlibat diatas perlu di kembalikan kepada penduduk yang terlibat. Jika melibatkan ganti rugi maka laksanakan pembayaran ganti rugi atau pampas an yang sewajarnya. Rumah perlu di bina kepada semua mangsa, tanah yang di ambil haruslah di gantikan dengan tanah yang baru di tanah kosong yang lain.
CARA MEMPERTAHANKAN TANAH ADAT
- Pertahankan tanah Adat dengan nyawa sendiri
- Satukan perjuangan dengan menubuhkan jawatan kuasa gabungan untuk membuat bantahan
- Selamatkan atau kumpulkan bukti tanah adat
- Tuntut tanggungjawab pemimpin kawasan dan kakitangan kerajaan
- Dapatkan nasihat peguam SEKSYEN 14 Tuntutan tanah adat negeri di cacat secara bertulis oleh ketua kampung atau penolong pemungut hasil tanah (PPHT) dan putuskannya.
- Isi borang Penduduk Tanah (LST) 1898 pindaan 1995.
ORDINAN TANAH SABAH BAB 68
1. Pemilikan Tanah Kerajaan seksyen 12, sesiapa saja boleh memohon
2. Pemilikan Tanah Adat – NCR seksyen 14, 15, 65 dan 66, khas untuk anak negeri iaitu penduduk asal
JENIS-JENIS GERAN
1.PL (provinsional Lease)
2.CL (Country Lease)
3.TL (Town Lease)
Semua Geran diatas boleh di miliki oleh sesiapa saja. Di bawah adalah senarai geran Tanah Adat.
1.NT (Native Title)
1.FR (Filed Register)
2.NCR
To eradicate corruption in Sabah
When Umno entered Sabah, the Prime Minister and Umno President Datuk Seri Dr. Mahathir Mohamad promised that Umno culture will be different from those of the Sabah political parties and promised to remove any Barisan Nasional state leader who was corrupt. In the 1994 general election, campaigning under the pledge to eradicate corruption in Sabah, Sabahans were urged to reject corrupt leaders (referring to the PBS state government of Datuk Joseph Pairin Kitingan).
In the past 13 years, not only have all the “corrupt” Sabah leaders whom UMNO had earlier urged Sabahans to reject have one after another joined Barisan Nasional, but not a single corrupt Barisan Nasional leader had been removed although corruption had never been more serious at any stage of its history.
Five years ago, there were the following cynical comment in an article in the Sunday Star about the Sabah politics of musical chairs which should have been the subject of a soul-searching by the relevant authorities about public integrity and zero-tolerance of corruption in public life:
“Ask politicians and journalists about the rotation system, and they will jokingly say: ‘One CM took the hills, one gave away the sea, one signed off the valleys and another bet on watery deals.’
“They cannot help but compare what veteran politicians say about the Usno-Berjaya-PBS governments: ‘Usno took the meat of the timber, Berjaya the bones and PBS the crumbs with Barisan looking at leftovers.’”
Everyone in Sabah knew what was meant by the cynical comment that “One CM took the hills, one gave away the sea, one signed off the valleys and another bet on watery deals” except for the Anti-Corruption Agency (ACA), which seemed to be the only one ignorant about its implications.
That was five years ago, but today, under Musa Aman, corruption in Sabah has reached an even more rotten state, to the extent that a police report was recently lodged with regard to 25 serious corruption allegations against the Musa by a former Sabah State Minister, Dr. Jeffrey Kitingan.
The 25 allegations of Jeffrey against Musa total malpractices running into billions of ringgit but up to now no serious attention has been given either by the Sabah Chief Minister, who said he was not bothered by them, or the Prime Minister or the ACA.
Sabah and Sarawak, under Chief Ministers Musa and Tan Sri Abdul Taib Mahmud, are now the two states with the worst problem of corruption and the Prime Minister must be prepared to deal with them courageously if his pledge of making anti-corruption top priority of his administration is not to become a farce
When Umno entered Sabah, the Prime Minister and Umno President Datuk Seri Dr. Mahathir Mohamad promised that Umno culture will be different from those of the Sabah political parties and promised to remove any Barisan Nasional state leader who was corrupt. In the 1994 general election, campaigning under the pledge to eradicate corruption in Sabah, Sabahans were urged to reject corrupt leaders (referring to the PBS state government of Datuk Joseph Pairin Kitingan).
In the past 13 years, not only have all the “corrupt” Sabah leaders whom UMNO had earlier urged Sabahans to reject have one after another joined Barisan Nasional, but not a single corrupt Barisan Nasional leader had been removed although corruption had never been more serious at any stage of its history.
Five years ago, there were the following cynical comment in an article in the Sunday Star about the Sabah politics of musical chairs which should have been the subject of a soul-searching by the relevant authorities about public integrity and zero-tolerance of corruption in public life:
“Ask politicians and journalists about the rotation system, and they will jokingly say: ‘One CM took the hills, one gave away the sea, one signed off the valleys and another bet on watery deals.’
“They cannot help but compare what veteran politicians say about the Usno-Berjaya-PBS governments: ‘Usno took the meat of the timber, Berjaya the bones and PBS the crumbs with Barisan looking at leftovers.’”
Everyone in Sabah knew what was meant by the cynical comment that “One CM took the hills, one gave away the sea, one signed off the valleys and another bet on watery deals” except for the Anti-Corruption Agency (ACA), which seemed to be the only one ignorant about its implications.
That was five years ago, but today, under Musa Aman, corruption in Sabah has reached an even more rotten state, to the extent that a police report was recently lodged with regard to 25 serious corruption allegations against the Musa by a former Sabah State Minister, Dr. Jeffrey Kitingan.
The 25 allegations of Jeffrey against Musa total malpractices running into billions of ringgit but up to now no serious attention has been given either by the Sabah Chief Minister, who said he was not bothered by them, or the Prime Minister or the ACA.
Sabah and Sarawak, under Chief Ministers Musa and Tan Sri Abdul Taib Mahmud, are now the two states with the worst problem of corruption and the Prime Minister must be prepared to deal with them courageously if his pledge of making anti-corruption top priority of his administration is not to become a farce
KDM the new underclass under UMNO ‘s Sabah Baru
The most shocking result after 13 years of Umno and Barisan Nasional rule of Sabah is that the Kadazandusun and Murut (KDM) communities have emerged as the new underclass in Sabah like the Indians in Peninsular Malaysia – while UMNO and Barisan Nasional leaders waxed indecently rich
_______________________________
Speech on the 2007 Supplementary Estimates
by Lim Kit Siang
__________________________________
(Dewan Rakyat, Monday) : Sabah is in the throes of a political crisis although it is publicly denied by the Umno and Barisan Nasional leadership, whether state or national.
There is for instance a lot of play-acting over the shock abrupt resignation of Tan Sri Chong Kah Kiat as Sabah Deputy Chief Minister and State Tourism Minister on Friday, with the Prime Minister Datuk Seri Abdullah Ahmad Badawi fully endorsing the Sabah Chief Minister, Datuk Musa Aman, in saying that Chong’s resignation was “not really a loss” because it would not weaken the Barisan Nasional state government.
In other words, although Chong was Deputy Chief Minister and one of the key digits in the in the conspiracy and strategy to establish Umno hegemony in Sabah in the early nineties, he is now completely irrelevant and expendable.
It is no surprise therefore that Chong had expressed his “hurt” at the Prime Minister’s dismissive comments about his resignation, telling Oriental Daily News today that the Prime Minister’s comment had wounded his dignity and offended the people of Sabah and the Chinese.
Kah Kiat had maintained that he was quitting the Sabah Cabinet “as a matter of principles” – implying basic and fundamental differences with the Sabah Chief Minister.
The media have reported that ties have been strained between the chief minister and his deputy for some time over numerous issues like Musa’s plans to develop Pulau Sipadan island off Sabah’s east coast, with Malaysiakini citing as “ the final straw” their differences over Chong’s proposal to build a huge statue of the Goddess of Mercy in Kudat as a tourist attraction.
It is clear however to astute political observers that Chong’s resignation is only the tip of the iceberg of what is politically wrong and even rotten in Sabah after Umno’s entry in Sabah and 13 years of Umno and Barisan Nasional control of the Sabah State Government and that the issues at stake are even bigger than Chong’s differences over “principle” with Musa.
What is the cause of the Sabah malaise and crisis? Umno has successfully made its foray into Sabah and established its unquestioned political hegemony in the state in less than a decade, but in the process, it has broken every pledge it had made on entry into Sabah.
Umno had promised a “New Sabah”, promising political equality to the major communities in Sabah by rotating the post of Chief Minister among the three major communities.
In the 1994 Sabah state general election, Umno also spelt out the “highlights” of this Sabah Baru –
* To reduce the poverty level in Sabah from 33 per cent in 1994 to zero in the year 2000;
* To eliminate illiteracy to zero in year 2,000; and
* To eradicate corruption in Sabah.
* To give every Sabahan a house by the year 2,000;
* To resolve the problem of illegal immigrants in Sabah.
The utter hollowness of the Sabah Baru was tragically illustrated last month when in desperation with life in poverty which gripped his family, a 11-year-old Std. Five Dusun pupil of SK Kinarut, Donny John Dion committed suicide and hanged himself at home at Kampung Suangon in the Papar parliamentary constituency.
UMNO Papar has been shaken up by the unheard-of suicide of a 11-year-old boy because of abject poverty to help Donny’s surviving five siblings and mother, Hina Joloni – but do we have to wait until an 11-year-old boy in modern and developed Malaysia have to commit suicide to dramatically highlight the abject of his poverty of his family before some temporary aid is forthcoming from the very wealthy and powerful people in the country?
kdmIn fact, Donny’s tragic suicide is the most potent illustration of the violation of all the Umno promises of a Sabah Baru – as 13 years of Umno and Barisan Nasional rule of Sabah has created the shocking result that the Kadazandusun and Murut (KDM) communities have emerged as the new underclass in Sabah like the Indians in Peninsular Malaysia – while UMNO and Barisan Nasional leaders waxed indecently rich.
In fact, in many instances, the KDM hardcore poor are even worse off than the illegal immigrants, getting better care and attention from the authorities, including issuing them with false identity cards, voting rights, hospital and education facilities.
Lets have a quick checkoff of the “highlights” of the Sabah Baru marking Umno’s entry into Sabah over a decade ago:
1. To reduce the poverty level in Sabah from 33 per cent in 1994 to zero in the year 2000
According to the Ninth Malaysia Plan tabled in Parliament in March last year, the incidence of poverty in Sabah in 2004 was the highest of all states in Malaysia, and was nowhere near zero incidence and higher than Kelantan and Terengganu. The incidence of poverty of the various states in Malaysia in 2004 were as follows:
State
Incidence of Poverty (%)
Johore
2.0
Melaka
1.8
Negri Sembilan
1.4
Perak
9.5
Pulau Pinang
0.3
Selangor
1.0
Fed.Territory (KL)
1.5
Kedah
7.0
Kelantan
10.6
Pahang
4.0
Perlis
6.3
Sabah
23.0
Sarawak
7.5
Terengganu
15.4
Sabah has also the worst incidence of hard-core poverty at 6.5% as compared the next three states with highest incidence, i.e. Terengganu 4.4% and Kedah and Kelantan 1.3%.
Four years ago, in February 2003, former Finance Minister Datuk Mustapha Mohamad who is now Higher Education Minister issued a blistering report card on Sabah’s 40 years in Malaysia – a dismal failure in development and nation-building!
Speaking at a public dialogue at Universiti Malaysia Sabah, Mustapha, who was at the time the National Economic Action Council executive director and UMNO Information Chief, admitted that the management of Sabah’s resources, civil service and political situation were among the factors contributing to the state’s lackluster economic performance, reducing a “once wealthy state …..to a point of no return”.
In a most telling and cutting verdict, Mustapha said Sabah was “now in the same economic league as his native Kelantan”!
Four years after Mustapha indictment of the dismal failure of the development record of Sabah, things have got worse instead of getting better – to the extent that a 11-year-old had to commit suicide to draw the attention of the authorites to the plight of the DCM poor!
The failure of the Umno’s development record to uplift the poor and backward stratas of society is all the more deplorable when contrasted with the obscene wealth accumulated by the political high-and-mighty in Sabah
The most shocking result after 13 years of Umno and Barisan Nasional rule of Sabah is that the Kadazandusun and Murut (KDM) communities have emerged as the new underclass in Sabah like the Indians in Peninsular Malaysia – while UMNO and Barisan Nasional leaders waxed indecently rich
_______________________________
Speech on the 2007 Supplementary Estimates
by Lim Kit Siang
__________________________________
(Dewan Rakyat, Monday) : Sabah is in the throes of a political crisis although it is publicly denied by the Umno and Barisan Nasional leadership, whether state or national.
There is for instance a lot of play-acting over the shock abrupt resignation of Tan Sri Chong Kah Kiat as Sabah Deputy Chief Minister and State Tourism Minister on Friday, with the Prime Minister Datuk Seri Abdullah Ahmad Badawi fully endorsing the Sabah Chief Minister, Datuk Musa Aman, in saying that Chong’s resignation was “not really a loss” because it would not weaken the Barisan Nasional state government.
In other words, although Chong was Deputy Chief Minister and one of the key digits in the in the conspiracy and strategy to establish Umno hegemony in Sabah in the early nineties, he is now completely irrelevant and expendable.
It is no surprise therefore that Chong had expressed his “hurt” at the Prime Minister’s dismissive comments about his resignation, telling Oriental Daily News today that the Prime Minister’s comment had wounded his dignity and offended the people of Sabah and the Chinese.
Kah Kiat had maintained that he was quitting the Sabah Cabinet “as a matter of principles” – implying basic and fundamental differences with the Sabah Chief Minister.
The media have reported that ties have been strained between the chief minister and his deputy for some time over numerous issues like Musa’s plans to develop Pulau Sipadan island off Sabah’s east coast, with Malaysiakini citing as “ the final straw” their differences over Chong’s proposal to build a huge statue of the Goddess of Mercy in Kudat as a tourist attraction.
It is clear however to astute political observers that Chong’s resignation is only the tip of the iceberg of what is politically wrong and even rotten in Sabah after Umno’s entry in Sabah and 13 years of Umno and Barisan Nasional control of the Sabah State Government and that the issues at stake are even bigger than Chong’s differences over “principle” with Musa.
What is the cause of the Sabah malaise and crisis? Umno has successfully made its foray into Sabah and established its unquestioned political hegemony in the state in less than a decade, but in the process, it has broken every pledge it had made on entry into Sabah.
Umno had promised a “New Sabah”, promising political equality to the major communities in Sabah by rotating the post of Chief Minister among the three major communities.
In the 1994 Sabah state general election, Umno also spelt out the “highlights” of this Sabah Baru –
* To reduce the poverty level in Sabah from 33 per cent in 1994 to zero in the year 2000;
* To eliminate illiteracy to zero in year 2,000; and
* To eradicate corruption in Sabah.
* To give every Sabahan a house by the year 2,000;
* To resolve the problem of illegal immigrants in Sabah.
The utter hollowness of the Sabah Baru was tragically illustrated last month when in desperation with life in poverty which gripped his family, a 11-year-old Std. Five Dusun pupil of SK Kinarut, Donny John Dion committed suicide and hanged himself at home at Kampung Suangon in the Papar parliamentary constituency.
UMNO Papar has been shaken up by the unheard-of suicide of a 11-year-old boy because of abject poverty to help Donny’s surviving five siblings and mother, Hina Joloni – but do we have to wait until an 11-year-old boy in modern and developed Malaysia have to commit suicide to dramatically highlight the abject of his poverty of his family before some temporary aid is forthcoming from the very wealthy and powerful people in the country?
kdmIn fact, Donny’s tragic suicide is the most potent illustration of the violation of all the Umno promises of a Sabah Baru – as 13 years of Umno and Barisan Nasional rule of Sabah has created the shocking result that the Kadazandusun and Murut (KDM) communities have emerged as the new underclass in Sabah like the Indians in Peninsular Malaysia – while UMNO and Barisan Nasional leaders waxed indecently rich.
In fact, in many instances, the KDM hardcore poor are even worse off than the illegal immigrants, getting better care and attention from the authorities, including issuing them with false identity cards, voting rights, hospital and education facilities.
Lets have a quick checkoff of the “highlights” of the Sabah Baru marking Umno’s entry into Sabah over a decade ago:
1. To reduce the poverty level in Sabah from 33 per cent in 1994 to zero in the year 2000
According to the Ninth Malaysia Plan tabled in Parliament in March last year, the incidence of poverty in Sabah in 2004 was the highest of all states in Malaysia, and was nowhere near zero incidence and higher than Kelantan and Terengganu. The incidence of poverty of the various states in Malaysia in 2004 were as follows:
State
Incidence of Poverty (%)
Johore
2.0
Melaka
1.8
Negri Sembilan
1.4
Perak
9.5
Pulau Pinang
0.3
Selangor
1.0
Fed.Territory (KL)
1.5
Kedah
7.0
Kelantan
10.6
Pahang
4.0
Perlis
6.3
Sabah
23.0
Sarawak
7.5
Terengganu
15.4
Sabah has also the worst incidence of hard-core poverty at 6.5% as compared the next three states with highest incidence, i.e. Terengganu 4.4% and Kedah and Kelantan 1.3%.
Four years ago, in February 2003, former Finance Minister Datuk Mustapha Mohamad who is now Higher Education Minister issued a blistering report card on Sabah’s 40 years in Malaysia – a dismal failure in development and nation-building!
Speaking at a public dialogue at Universiti Malaysia Sabah, Mustapha, who was at the time the National Economic Action Council executive director and UMNO Information Chief, admitted that the management of Sabah’s resources, civil service and political situation were among the factors contributing to the state’s lackluster economic performance, reducing a “once wealthy state …..to a point of no return”.
In a most telling and cutting verdict, Mustapha said Sabah was “now in the same economic league as his native Kelantan”!
Four years after Mustapha indictment of the dismal failure of the development record of Sabah, things have got worse instead of getting better – to the extent that a 11-year-old had to commit suicide to draw the attention of the authorites to the plight of the DCM poor!
The failure of the Umno’s development record to uplift the poor and backward stratas of society is all the more deplorable when contrasted with the obscene wealth accumulated by the political high-and-mighty in Sabah
My visit to Sabah last week has stirred a hornet’s nest.
Today, a Sabah daily – Daily Express – carried a report with the headline “IDS boss dismisses Kit Siang’s claim as nonsense – Many KDMs hold key posts” to respond to me, which is reproduced below:
IDS
Bernama also has a report, as follows:
March 03, 2010 16:16 PM
Kit Siang’s Claims That Kadazandusun Were Big Losers In Sabah Baseless – Malakun
KOTA KINABALU, March 3 (Bernama) — Sabah Kadazandusun Cultural Association (KDCA) deputy president Datuk Clarence Bongkos Malakun described a recent statement by DAP advisor Lim Kit Siang that Kadazandusun Murut (KDM) community were the biggest losers under Barisan Nasional (BN) in Sabah, as nonsense, baseless and malicious.
He said it was rather amusing for someone who had only stayed for a short duration in Sabah to claim knowledge of the local scenario and thus qualifying himself to comment on local issues which were far from the truth.
Malakun said the BN government in Sabah, under the leadership of Chief Minister Datuk Seri Musa Aman, had been performing excellently, not only on matters concerning physical development but also on matters related to social development, particularly maintaining racial harmony among various ethnics here.
“Indeed the level of tolerance among the various races residing in Sabah has been acknowledged at large, as unique, if not the best,” he said here today.
He said a high level of tolerance was brought about by the fact that everyone knew discrimination based on racial background was not an issue in Sabah.
As a matter of fact, the Chief Minister himself is half KDM. His mother is a Dusun from the Gunsanad family originating from the Sundang and Sodomon family tree.
“As such, this provides more reasons for the Chief Minister to be extra concerned with the well-being of KDM,” he added.
Malakun said a large number of Kadazandusun in Sabah were holding important positions in the government sector.
“In fact, two KDM are holding very important ministerial posts in the Federal Government. KDM are also well represented in the state cabinet.
“Out of the 10 ministries under the state government, four permanent secretary posts are held by the KDM community. In terms of scholarship, ever since under USNO, KDM have been among major recipients of state scholarships,” he said.
Malakun said both the state and Federal governments were continuously taking steps to improve the livelihood of the people in Sabah “no matter who they are”.
“The Sabah Development Corridor (SDC), is one good example of the government’s seriousness in trying to eradicate poverty in Sabah.
“Various programmes are being outlined under the SDC by the government to uplift the living standards of the poor and to bring them out from the poverty cycle,” he said.
Citing agropolitan as a good example of poverty eradication program under the SDC, he said the program was focusing on areas in Tongod, Pitas, Nabawan, Keningau, Kemabong and Beluran.
“These are areas with KDM majority. Looking at these facts, does Kit Siang really has an issue to raise on the KDM in Sabah?,” he asked.
Malakun said it was clear that Kit Siang’s statement was made on purpose to divert attention on major political woes currently faced by the opposition.
– BERNAMA
I offer this blog to the people of Sabah and Malaysia to give their views on this issue – which should be widened to whether the Kadazan natives are the biggest losers
Today, a Sabah daily – Daily Express – carried a report with the headline “IDS boss dismisses Kit Siang’s claim as nonsense – Many KDMs hold key posts” to respond to me, which is reproduced below:
IDS
Bernama also has a report, as follows:
March 03, 2010 16:16 PM
Kit Siang’s Claims That Kadazandusun Were Big Losers In Sabah Baseless – Malakun
KOTA KINABALU, March 3 (Bernama) — Sabah Kadazandusun Cultural Association (KDCA) deputy president Datuk Clarence Bongkos Malakun described a recent statement by DAP advisor Lim Kit Siang that Kadazandusun Murut (KDM) community were the biggest losers under Barisan Nasional (BN) in Sabah, as nonsense, baseless and malicious.
He said it was rather amusing for someone who had only stayed for a short duration in Sabah to claim knowledge of the local scenario and thus qualifying himself to comment on local issues which were far from the truth.
Malakun said the BN government in Sabah, under the leadership of Chief Minister Datuk Seri Musa Aman, had been performing excellently, not only on matters concerning physical development but also on matters related to social development, particularly maintaining racial harmony among various ethnics here.
“Indeed the level of tolerance among the various races residing in Sabah has been acknowledged at large, as unique, if not the best,” he said here today.
He said a high level of tolerance was brought about by the fact that everyone knew discrimination based on racial background was not an issue in Sabah.
As a matter of fact, the Chief Minister himself is half KDM. His mother is a Dusun from the Gunsanad family originating from the Sundang and Sodomon family tree.
“As such, this provides more reasons for the Chief Minister to be extra concerned with the well-being of KDM,” he added.
Malakun said a large number of Kadazandusun in Sabah were holding important positions in the government sector.
“In fact, two KDM are holding very important ministerial posts in the Federal Government. KDM are also well represented in the state cabinet.
“Out of the 10 ministries under the state government, four permanent secretary posts are held by the KDM community. In terms of scholarship, ever since under USNO, KDM have been among major recipients of state scholarships,” he said.
Malakun said both the state and Federal governments were continuously taking steps to improve the livelihood of the people in Sabah “no matter who they are”.
“The Sabah Development Corridor (SDC), is one good example of the government’s seriousness in trying to eradicate poverty in Sabah.
“Various programmes are being outlined under the SDC by the government to uplift the living standards of the poor and to bring them out from the poverty cycle,” he said.
Citing agropolitan as a good example of poverty eradication program under the SDC, he said the program was focusing on areas in Tongod, Pitas, Nabawan, Keningau, Kemabong and Beluran.
“These are areas with KDM majority. Looking at these facts, does Kit Siang really has an issue to raise on the KDM in Sabah?,” he asked.
Malakun said it was clear that Kit Siang’s statement was made on purpose to divert attention on major political woes currently faced by the opposition.
– BERNAMA
I offer this blog to the people of Sabah and Malaysia to give their views on this issue – which should be widened to whether the Kadazan natives are the biggest losers
Umno downsizing Kadazandusun community
By; Theresa Kok
Dr. Maximus Ongkili’s inability to separate ethnicity and religion when calling on the people to define their own race is a lame way to back a lame statement by a very lame Ali Rustam who was trying to promote the Ketuanan Melayu concept in Sabah.
Maximus said, ” .…. there are Muslims among the Kadazandusun Murut community as well as Christians. It is therefore up to them how they wish to define their race”
As we are born into a particular racial community, how can we re-define our own race?
How can one call himself or herself a Malay just because he has embraced Islam?
A Kadazandusun person is forever a Kadazandusun no matter what religion he believes in.
How can a Kadazandusun become a Malay just because he speaks Malay and has converted into Islam?
Maximus, as a Kadazandusun leader in Barisan Nasional, should wake up and stop visiting Umno troublemakers from spewing hate politics among his community. .
Instead, he further strengthened the confusing and racist statement made by Ali Rustam on 9th June 2007.
Is Ali Rustam’s “it’s easy to become a Malay by converting to Islam” snake oil an attempt to further divide the Kadazandusun community by categorising those who embaraced Islam as Malay while native Kadazandusun remain Kadazandusun, thus reducing the numbers of Kadazandusun in the population statisticis in Sabah?
In other words, is Ali Rustam trying to Islamise the Kadazandusun community and strengthen UMNO in Sabah in the process?
If this is the intention of UMNO and Ali Rustam in Sabah, then the policy of using race and religion by UMNO in Sabah will only divide and destroy the harmonious society in Sabah, like what’s happening in the Penisula Malaysia.
I urge the leaders in Sabah BN and community leaders in Sabah to stand up to protest against the racist statement made by Ali Rustam and reject UMNO for using race and religion to further divide the society here.
Malaysia has reached 50th year of independence. It is time for all Malaysians, regardless of religion and race to put the country, Malaysia first. It is time for us to reject and discard racist politicians from BN, particularly from UMNO, and stand united as Malaysian, but not our own race and religion
By; Theresa Kok
Dr. Maximus Ongkili’s inability to separate ethnicity and religion when calling on the people to define their own race is a lame way to back a lame statement by a very lame Ali Rustam who was trying to promote the Ketuanan Melayu concept in Sabah.
Maximus said, ” .…. there are Muslims among the Kadazandusun Murut community as well as Christians. It is therefore up to them how they wish to define their race”
As we are born into a particular racial community, how can we re-define our own race?
How can one call himself or herself a Malay just because he has embraced Islam?
A Kadazandusun person is forever a Kadazandusun no matter what religion he believes in.
How can a Kadazandusun become a Malay just because he speaks Malay and has converted into Islam?
Maximus, as a Kadazandusun leader in Barisan Nasional, should wake up and stop visiting Umno troublemakers from spewing hate politics among his community. .
Instead, he further strengthened the confusing and racist statement made by Ali Rustam on 9th June 2007.
Is Ali Rustam’s “it’s easy to become a Malay by converting to Islam” snake oil an attempt to further divide the Kadazandusun community by categorising those who embaraced Islam as Malay while native Kadazandusun remain Kadazandusun, thus reducing the numbers of Kadazandusun in the population statisticis in Sabah?
In other words, is Ali Rustam trying to Islamise the Kadazandusun community and strengthen UMNO in Sabah in the process?
If this is the intention of UMNO and Ali Rustam in Sabah, then the policy of using race and religion by UMNO in Sabah will only divide and destroy the harmonious society in Sabah, like what’s happening in the Penisula Malaysia.
I urge the leaders in Sabah BN and community leaders in Sabah to stand up to protest against the racist statement made by Ali Rustam and reject UMNO for using race and religion to further divide the society here.
Malaysia has reached 50th year of independence. It is time for all Malaysians, regardless of religion and race to put the country, Malaysia first. It is time for us to reject and discard racist politicians from BN, particularly from UMNO, and stand united as Malaysian, but not our own race and religion
Rotation of Chief Minister among the three communities
When Umno entered Sabah, it promised equal political partnership in the state and in the 1994 Sabah state general elections, it pledged that the post of Chief Minister would be rotated among the three major communities if Barisan Nasional toppled the PBS state government.
However, this had been violated in implementation – further proof of the political, economic and social marginalization of the KDM community.
The Sabah Chief Minister rotation-system had worked unfairly and inequitably against the KDM community – producing four UMNO Chief Ministers to represent the Malay community, two Chinese Chief Ministers but only “half” a Chief Minister for the Kadazandusun community, as Tan Sri Bernard Dompok was only Chief Minister for ten months!
Now the Chief Minister is made permanent property of UMNO to reflect Umno’s political hegemony in Sabah. Surely, before there is a change of the Sabah Chief Minister rotation system, the KDM community should have their fair opportunity to complete two terms of the office. i.e. four years, as had been enjoyed by the Malay and Chinese communities.
When Umno entered Sabah, the Prime Minister and Umno President Datuk Seri Dr. Mahathir Mohamad promised that Umno culture will be different from those of the Sabah political parties and promised to remove any Barisan Nasional state leader who was corrupt. In the 1994 general election, campaigning under the pledge to eradicate corruption in Sabah, Sabahans were urged to reject corrupt leaders (referring to the PBS state government of Datuk Joseph Pairin Kitingan).
In the past 13 years, not only have all the “corrupt” Sabah leaders whom UMNO had earlier urged Sabahans to reject have one after another joined Barisan Nasional, but not a single corrupt Barisan Nasional leader had been removed although corruption had never been more serious at any stage of its history.
Five years ago, there were the following cynical comment in an article in the Sunday Star about the Sabah politics of musical chairs which should have been the subject of a soul-searching by the relevant authorities about public integrity and zero-tolerance of corruption in public life:
“Ask politicians and journalists about the rotation system, and they will jokingly say: ‘One CM took the hills, one gave away the sea, one signed off the valleys and another bet on watery deals.’
“They cannot help but compare what veteran politicians say about the Usno-Berjaya-PBS governments: ‘Usno took the meat of the timber, Berjaya the bones and PBS the crumbs with Barisan looking at leftovers.’”
Everyone in Sabah knew what was meant by the cynical comment that “One CM took the hills, one gave away the sea, one signed off the valleys and another bet on watery deals” except for the Anti-Corruption Agency (ACA), which seemed to be the only one ignorant about its implications.
That was five years ago, but today, under Musa Aman, corruption in Sabah has reached an even more rotten state, to the extent that a police report was recently lodged with regard to 25 serious corruption allegations against the Musa by a former Sabah State Minister, Dr. Jeffrey Kitingan.
The 25 allegations of Jeffrey against Musa total malpractices running into billions of ringgit but up to now no serious attention has been given either by the Sabah Chief Minister, who said he was not bothered by them, or the Prime Minister or the ACA.
Sabah and Sarawak, under Chief Ministers Musa and Tan Sri Abdul Taib Mahmud, are now the two states with the worst problem of corruption and the Prime Minister must be prepared to deal with them courageously if his pledge of making anti-corruption top priority of his administration is not to become a farce
When Umno entered Sabah, it promised equal political partnership in the state and in the 1994 Sabah state general elections, it pledged that the post of Chief Minister would be rotated among the three major communities if Barisan Nasional toppled the PBS state government.
However, this had been violated in implementation – further proof of the political, economic and social marginalization of the KDM community.
The Sabah Chief Minister rotation-system had worked unfairly and inequitably against the KDM community – producing four UMNO Chief Ministers to represent the Malay community, two Chinese Chief Ministers but only “half” a Chief Minister for the Kadazandusun community, as Tan Sri Bernard Dompok was only Chief Minister for ten months!
Now the Chief Minister is made permanent property of UMNO to reflect Umno’s political hegemony in Sabah. Surely, before there is a change of the Sabah Chief Minister rotation system, the KDM community should have their fair opportunity to complete two terms of the office. i.e. four years, as had been enjoyed by the Malay and Chinese communities.
When Umno entered Sabah, the Prime Minister and Umno President Datuk Seri Dr. Mahathir Mohamad promised that Umno culture will be different from those of the Sabah political parties and promised to remove any Barisan Nasional state leader who was corrupt. In the 1994 general election, campaigning under the pledge to eradicate corruption in Sabah, Sabahans were urged to reject corrupt leaders (referring to the PBS state government of Datuk Joseph Pairin Kitingan).
In the past 13 years, not only have all the “corrupt” Sabah leaders whom UMNO had earlier urged Sabahans to reject have one after another joined Barisan Nasional, but not a single corrupt Barisan Nasional leader had been removed although corruption had never been more serious at any stage of its history.
Five years ago, there were the following cynical comment in an article in the Sunday Star about the Sabah politics of musical chairs which should have been the subject of a soul-searching by the relevant authorities about public integrity and zero-tolerance of corruption in public life:
“Ask politicians and journalists about the rotation system, and they will jokingly say: ‘One CM took the hills, one gave away the sea, one signed off the valleys and another bet on watery deals.’
“They cannot help but compare what veteran politicians say about the Usno-Berjaya-PBS governments: ‘Usno took the meat of the timber, Berjaya the bones and PBS the crumbs with Barisan looking at leftovers.’”
Everyone in Sabah knew what was meant by the cynical comment that “One CM took the hills, one gave away the sea, one signed off the valleys and another bet on watery deals” except for the Anti-Corruption Agency (ACA), which seemed to be the only one ignorant about its implications.
That was five years ago, but today, under Musa Aman, corruption in Sabah has reached an even more rotten state, to the extent that a police report was recently lodged with regard to 25 serious corruption allegations against the Musa by a former Sabah State Minister, Dr. Jeffrey Kitingan.
The 25 allegations of Jeffrey against Musa total malpractices running into billions of ringgit but up to now no serious attention has been given either by the Sabah Chief Minister, who said he was not bothered by them, or the Prime Minister or the ACA.
Sabah and Sarawak, under Chief Ministers Musa and Tan Sri Abdul Taib Mahmud, are now the two states with the worst problem of corruption and the Prime Minister must be prepared to deal with them courageously if his pledge of making anti-corruption top priority of his administration is not to become a farce
One of the biggest dilemmas facing Christian teens today is how to handle the pressure to drink alcohol. The issue of drinking continues to be debated among Christian denominations (some abstain while others recommend moderation), yet that debate can create some confusion for Christian teens. Here are some facts, scripture, and truths about alcohol to help Christian teens to make Godly decisions:
Some Interesting Statistics About Teens and Drinking
Per the National Clearinghouse for Alcohol and Drug Information, there are 3 million teens suffering from full-blown alcoholism. That number does not even include the millions more that have an unmanageable drinking problem. Also, teens that begin drinking before age 15 are 4 times more likely to develop alcohol dependence than those who wait until they are 21.
A far greater concern is that alcohol is a major factor in the 3 leading causes of death for people age 15 to 24 - car crashes, murders, and suicides. The fact that alcohol contributes to the leading causes of death should be of more concern to Christian teens, because it doesn't mean that the teen who is harmed has to be the drinker. For instance, 75 percent of rapes happen when at least one party is under the influence of alcohol.
What Alcohol Does to Christian Teens
Alcohol has very specific effects on the body. Here are some of the effects that alcohol has on everyone who drinks it:
* Dehydration. Most people don't realize that alcohol actually pulls water from the body and the brain. In fact, it is actually dehydration of the brain that causes the typical hangover.
* Dulled senses. If you drink your five senses just don't work the way they would when you are sober.
* Decreased reaction time. One of the reasons alcohol use is a major cause of fatal accidents is because people cannot react as quickly when they are under the influence. If you drink you will not be able to think as quickly in questionable situations.
* Impaired judgement. One of the first things to go when you drink is your judgement. Your inhibitions decrease and you are more likely to make poor decisions.
* Impaired memory. When under the influence your memory is not very good, yet long-term use causes even further memory damage.
* Weight gain. If you are one of those Christian teens concerned about your weight, then drinking alcohol should be avoided. Alcohol is pure sugar and slows down the metabolism. It also causes hunger as the sugar is digested, so you may end up eating foods that cause even further weight gain.
While the above effects happen in everyone who drinks, extreme drinking can also cause coma or death. The body can only ingest so much alcohol before its systems start shutting down. Even long term use has some ugly effects such as cauliflowering of the nose and ears, loss of long term memory, heart problems, obesity, premature dementia, loss of bladder control, and slurred speech (even when sober).
Legal Issues Associated with Teen Drinking
While all of the physiological effects and statistics about drinking sound scary, many Christian teens adhere to the philosophy, "Well, it won't happen to me." Most of us like to believe that those bad things won't happen to us. It is for this reason that legislators in many countries have created a legal drinking age. Thus, if you are under that drinking age (in the U.S. it is 21), you cannot purchase or drink alcohol legally.
So, what does that mean for Christian teens? Well, the Bible says that Christians are to follow the law of the land. If you are breaking the law by drinking when you are not of legal age, then you are also not doing right in God's eyes.
Romans 13: 1-2 - "Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves." (NIV)
What Else Does the Bible Say About Alcohol?
Much of the debate over drinking comes from the known effects of alcohol. Many denominations feel that the effects of alcohol pull people away from a relationship with God, so they ban any use of alcohol. Others feel that drinking in itself is not sinful (after all, Jesus turned water into wine), but that excessive drinking can be sinful. Whether you adhere to one philosophy on drinking or the other, you need to know that God is with you, helping you to make the best decisions for you.
Ephesians 5:18 - "Don’t be drunk with wine, because that will ruin your life. Instead, let the Holy Spirit fill and control you." (NLT)
1 Corinthians 10:13 - "The temptations in your life are no different from what others experience. And God is faithful. He will not allow the temptation to be more than you can stand. When you are tempted, he will show you a way out so that you can endure
Some Interesting Statistics About Teens and Drinking
Per the National Clearinghouse for Alcohol and Drug Information, there are 3 million teens suffering from full-blown alcoholism. That number does not even include the millions more that have an unmanageable drinking problem. Also, teens that begin drinking before age 15 are 4 times more likely to develop alcohol dependence than those who wait until they are 21.
A far greater concern is that alcohol is a major factor in the 3 leading causes of death for people age 15 to 24 - car crashes, murders, and suicides. The fact that alcohol contributes to the leading causes of death should be of more concern to Christian teens, because it doesn't mean that the teen who is harmed has to be the drinker. For instance, 75 percent of rapes happen when at least one party is under the influence of alcohol.
What Alcohol Does to Christian Teens
Alcohol has very specific effects on the body. Here are some of the effects that alcohol has on everyone who drinks it:
* Dehydration. Most people don't realize that alcohol actually pulls water from the body and the brain. In fact, it is actually dehydration of the brain that causes the typical hangover.
* Dulled senses. If you drink your five senses just don't work the way they would when you are sober.
* Decreased reaction time. One of the reasons alcohol use is a major cause of fatal accidents is because people cannot react as quickly when they are under the influence. If you drink you will not be able to think as quickly in questionable situations.
* Impaired judgement. One of the first things to go when you drink is your judgement. Your inhibitions decrease and you are more likely to make poor decisions.
* Impaired memory. When under the influence your memory is not very good, yet long-term use causes even further memory damage.
* Weight gain. If you are one of those Christian teens concerned about your weight, then drinking alcohol should be avoided. Alcohol is pure sugar and slows down the metabolism. It also causes hunger as the sugar is digested, so you may end up eating foods that cause even further weight gain.
While the above effects happen in everyone who drinks, extreme drinking can also cause coma or death. The body can only ingest so much alcohol before its systems start shutting down. Even long term use has some ugly effects such as cauliflowering of the nose and ears, loss of long term memory, heart problems, obesity, premature dementia, loss of bladder control, and slurred speech (even when sober).
Legal Issues Associated with Teen Drinking
While all of the physiological effects and statistics about drinking sound scary, many Christian teens adhere to the philosophy, "Well, it won't happen to me." Most of us like to believe that those bad things won't happen to us. It is for this reason that legislators in many countries have created a legal drinking age. Thus, if you are under that drinking age (in the U.S. it is 21), you cannot purchase or drink alcohol legally.
So, what does that mean for Christian teens? Well, the Bible says that Christians are to follow the law of the land. If you are breaking the law by drinking when you are not of legal age, then you are also not doing right in God's eyes.
Romans 13: 1-2 - "Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves." (NIV)
What Else Does the Bible Say About Alcohol?
Much of the debate over drinking comes from the known effects of alcohol. Many denominations feel that the effects of alcohol pull people away from a relationship with God, so they ban any use of alcohol. Others feel that drinking in itself is not sinful (after all, Jesus turned water into wine), but that excessive drinking can be sinful. Whether you adhere to one philosophy on drinking or the other, you need to know that God is with you, helping you to make the best decisions for you.
Ephesians 5:18 - "Don’t be drunk with wine, because that will ruin your life. Instead, let the Holy Spirit fill and control you." (NLT)
1 Corinthians 10:13 - "The temptations in your life are no different from what others experience. And God is faithful. He will not allow the temptation to be more than you can stand. When you are tempted, he will show you a way out so that you can endure
ASAL USUL NAMA KOTA MARUDU
Marudu berasal dari bahasa salah satu suku kaum di Sabah. Kata "MARUDU" berasal dari bahasa orang-orang momogun RUNGUS iaitu dari kata "MOKORUDU" atau MORUDU"yang dalam bahasa Melayu membawa maksud " TANGISAN". Orang-orang momogun RUNGUS yang mendiami perairan Teluk Marudu dan melakukan aktiviti PERTANIAN dan menangkap ikan di perairan Marudu sering kali belayar dari Limau-limauan Kudat menyusuri teluk Marudu hingga ke Kg telaga Pitas . Apabila mereka belayar balik ke seberang teluk di Limau-limauan mereka akan melalui jalan pintas atau menyeberangi Teluk Marudu dan bukan lagi menyusuri Teluk Marudu. Mereka yang berkomunikasi bahasa Rungus .
apabila ditanya dari mana, mereka akan menjawab "MORUDU" atau dalam bahasa Melayu bererti "TANGISAN" ( merujuk kepada kedudukan geografi Teluk Marudu yang membentuk satu lingkungan teluk yang besar). Lama-kelamaan istilah Mokorudu bertukar ke marudu . Justeru itu, penulis-penulis Barat sering kali merujuk Marudu sebagai Marudu, Marudo atau Maludu.
Nama Marudu atau Marudu mula dipetakan oleh seorang ahli pelayaran Belanda pada tahun 1595 yang belayar dari Brunei melalui Marudu menuju ke Palawan dan seterusnya ke Pulau Sulu. Sewaktu di perairan Marudu beliau telah menemui orang-orang Bolongingi atau Banadan atau digelar juga oleh orang Sepanyol sebagai "Camucones" yang menjadi askar laut kerajaan Brunei dan Sulu ketika itu. Orang-orang bolongigi juga menamakan beberapa tempat di kawasan Teluk Marudu menggunakan bahasa mereka, antaranya ialah " Matunggong" bererti MITOGUNGGU (Kedengaran bunyi GONG iaitu di muara sungai Matunggong di Teluk Marudu), Bak-Bak ( bererti tempat berjumpa dari kata "Bak ", iaitu sekarang Pantai Bak-Bak di Kudat ), Bulih Adjung ( bererti buritan kapal jong dari dua kata iaitu Buli dan Adjung, sebuah tempat berhampiran sungai Tandek, Kota Marudu ),Sampang mangayau ( bererti menemui orang untuk beradu kekuatan, dari kata Sampang dan kata Mangayau ), " Pitas " dari kata "Pi Tas" ( Pitas dalam bahasa Balanini bererti "suatu keadaan yang satu tapi akhirnya tercerai atau terpisah secara tidak sengaja" ), Malubang dari kata "Ma Lobong" yang bererti "di tempat yang ada kuburan", Tombarungus ( dari kata "Tong Ma Rungus" yang bererti "Tanjung hujung yang dipunyai oleh orang Rungus " )dan banyak lagi nama-nama tempat di perairan Teluk Marudu berasal dari perkataan Balanini.
Kota Marudu asalnya bernama TELUK MOKORUDU. Dan BANDAU Nama ini telah digunakan sejak sebelum Negeri Sabah mencapai kemerdekaan melalui Malaysia, sehinggalah tahun 1974. Menurut legenda daerah ini, Bandau adalah terbitan daripada perkataan 'Mondou' daripada diaiek suku Momogun Rungus [Kadazandusun] yang bermaksud "ketua semua binatang buas" yang rupanya seakan-akan SINGA atau HARIMAU. Mondou dipercayai pada suatu masa dahulu di jumpai oleh Aki Rungsud kawasan di Pergunungan dan sepanjang Sungai Bandau.
Manakala nama Kota Marudu yang digunakan untuk menggantikan Bandau adalah sempena peninggalan sebuah kota/kubu yang terletak di Teluk Bandau Juga dalam perkataan Momogun RUNGUS sebagai PINOKUTAAN dalam bahaysia malaysia KUBU. Kota atau kubu Marudu merupakan sebuah kota yang diperbuat daripada batu-batu, tanah dan kayu-kayu keras seperti belian dan nibung yang dibuat oleh Shariff Osman dan pengikut-pengikutnya untuk mempertahankan Kota Marudu daripada pencerobohan penjajah Kompeni British. Di kawasan kota ini terdapat beratus-ratus (mungkin ribuan )kuburan-kuburan para pejuang yang berjuang menentang penjajah British dan juga Makam Syariff Osman dan Bapanya Shriff Molohing. Makam syarif Osman dulunya mempunyai dua batu nisan yang jarak antara keduanya mencapai 20 kaki dan dipercayai memanjang setiap hari. Makam ini dulunya dijaga dan diletakkan kelambu kuning tetapi pada masa ini ia telahpun tidak diurus dan terbiar.
Istilah Syariff Osman adalah lanun sebenarnya adalah istilah yang diberikan oleh Penjajah British untuk memburuk-burukkan nama syariff Osman. Menurut D.s Ranjit Singh, dalam Buku COMMERATIVE HISTORY OF SABAH 1881 - 1981, m.s 96, Syariff Osman diisytiharkan sebagai lanun dan pemberontak oleh Raja Muda Hashim ( Brunei ) dan sekutunya British dan James Brooke kerana Syariff Osman menjadi ancaman kepada pertuanan Brunei di Sabah dan James Brooke di Sarawak serta pihak British. Syariff Osman telah secara terbuka mengisytiharkan sokongannya terhadap Pengiran Yusoff yang berperang dengan Raja Muda Hashim/British dan mengistiharkan bahawa beliau menentang penjajahan British dan mengisytiharkan kerajaan sendiri. Tindakan ini mengugat kekuasaan pihak Brunei,James Brooke dan British. Syariff Osman sebenarnya adalah pemerintah di Kawasan Kota Marudu yang diperuntukkan oleh Sultan Sulu.Isteri Syariff Osman adalah seorang Puteri Sulu dan anak saudara Sultan Sulu.Syariff Osman adalah seorang berketurunan syariff berdarah campuran Suluk/Bajau/Brunei bersepupu dengan Syariff Masyhor di Sarawak yang terlibat menentang penjajah British sehingga dibuang negeri ke Singapura.
Menurut bahasa Momogun Rungus pula,Kota Marudu berasal dari kata bahasa Momogun Rungus iaitu "Mogkorudu" di mana kawasan Bandau selama hampir 100 tahun dalam kiraan kalendar Momogun Rungus telah ditinggalkan setelah perang melibatkan ribuan ratus orang mati kerana Perperangan dengan bRITISH yang dilancarkan oleh Aki Sook, seorang Bobolizan Rovusan. Menurut legenda Momogun Rungus, Bandau telah dibuka oleh Aki Rungsud sebagai satu pusat perdagangan sistem barter pada zaman lampau dan pada zaman Aki Sook telah berlaku perebutan kekuasaan antara Momogun Rungus di persiran pantai dan Momogun Rungus darat (kawasan tindal dan Tupak yang mengakibatkan perang Sindaat [Sihir]. Setelah perang Sindaat dilancarkan pusat perdagangan barter Momogun Purba itu telah ditinggalkan dan dikosongkan selama hampir 100 tahun iaitu selepas melalui kalendar Upacara Mamasi Pomogunan dan Upacara Mongukas.
Syariff Osman memerintah Marudu atas perkenan Sultan Sulu.Walau bagaimanapun, akhirnya ia mendirikan independent chiefdom yang berkecuali dan disebutkan " many people came to settle under his jurisdiction as he could provide protection and security ". R.S Singh " The Development of Native Administration in Sabah 1877-1946" dalam buku COMMERATIVE HISTORY OF SABAH 1881-1981, m.s. 96.Oleh itu, Syariff Osman sebenarnya adalah seorang Pemerintah Bebas, Pejuang, Pelindung Rakyat Marudu dan bukannya lanun.
Menurut S.St.John dalam bukunya 'Life in the Forests of the Far East', London, 1863, pp.394-6 disebutkan bahawa penduduk yang mendiami Shariff Osman,s Chiefdom ( Marudu atau Maludu)dianggarkan lebih kurang 50,000 orang ( tahun 1840 an ) dan pekerjaan utama penduduknya ialah penternakan dan nelayan.
Syariff Osman terlibat dalam perang menentang penjajah Inggeris sekitar tahun 1840 an. Sehingga pada hari ini Bandau yang dikenali dahulu mengambil nama Mogkorudu [Marudu] yang dilancarkan oleh Aki Sook yang berperanan sebagai pelupus dosa-dosa Momogun dalam upacara Agama Labus iaitu agama leluhur Momogun Rungus. Mogkorudu bermakna "meratap atas kematian". Legenda ini terus hidup dalam suku Momogun Rungus.Cerita ini di tinggalkan oleh nenek moyang momogun RUNGUS
Manakala dalam Peta Penjajah Sepanyol abad ke-13 Marudu ditulis sebagai Maludu dan dipercayai adalah
arudantara dokumen sejarah tertua yang mencatatkan nama Mu
apabila ditanya dari mana, mereka akan menjawab "MORUDU" atau dalam bahasa Melayu bererti "TANGISAN" ( merujuk kepada kedudukan geografi Teluk Marudu yang membentuk satu lingkungan teluk yang besar). Lama-kelamaan istilah Mokorudu bertukar ke marudu . Justeru itu, penulis-penulis Barat sering kali merujuk Marudu sebagai Marudu, Marudo atau Maludu.
Nama Marudu atau Marudu mula dipetakan oleh seorang ahli pelayaran Belanda pada tahun 1595 yang belayar dari Brunei melalui Marudu menuju ke Palawan dan seterusnya ke Pulau Sulu. Sewaktu di perairan Marudu beliau telah menemui orang-orang Bolongingi atau Banadan atau digelar juga oleh orang Sepanyol sebagai "Camucones" yang menjadi askar laut kerajaan Brunei dan Sulu ketika itu. Orang-orang bolongigi juga menamakan beberapa tempat di kawasan Teluk Marudu menggunakan bahasa mereka, antaranya ialah " Matunggong" bererti MITOGUNGGU (Kedengaran bunyi GONG iaitu di muara sungai Matunggong di Teluk Marudu), Bak-Bak ( bererti tempat berjumpa dari kata "Bak ", iaitu sekarang Pantai Bak-Bak di Kudat ), Bulih Adjung ( bererti buritan kapal jong dari dua kata iaitu Buli dan Adjung, sebuah tempat berhampiran sungai Tandek, Kota Marudu ),Sampang mangayau ( bererti menemui orang untuk beradu kekuatan, dari kata Sampang dan kata Mangayau ), " Pitas " dari kata "Pi Tas" ( Pitas dalam bahasa Balanini bererti "suatu keadaan yang satu tapi akhirnya tercerai atau terpisah secara tidak sengaja" ), Malubang dari kata "Ma Lobong" yang bererti "di tempat yang ada kuburan", Tombarungus ( dari kata "Tong Ma Rungus" yang bererti "Tanjung hujung yang dipunyai oleh orang Rungus " )dan banyak lagi nama-nama tempat di perairan Teluk Marudu berasal dari perkataan Balanini.
Kota Marudu asalnya bernama TELUK MOKORUDU. Dan BANDAU Nama ini telah digunakan sejak sebelum Negeri Sabah mencapai kemerdekaan melalui Malaysia, sehinggalah tahun 1974. Menurut legenda daerah ini, Bandau adalah terbitan daripada perkataan 'Mondou' daripada diaiek suku Momogun Rungus [Kadazandusun] yang bermaksud "ketua semua binatang buas" yang rupanya seakan-akan SINGA atau HARIMAU. Mondou dipercayai pada suatu masa dahulu di jumpai oleh Aki Rungsud kawasan di Pergunungan dan sepanjang Sungai Bandau.
Manakala nama Kota Marudu yang digunakan untuk menggantikan Bandau adalah sempena peninggalan sebuah kota/kubu yang terletak di Teluk Bandau Juga dalam perkataan Momogun RUNGUS sebagai PINOKUTAAN dalam bahaysia malaysia KUBU. Kota atau kubu Marudu merupakan sebuah kota yang diperbuat daripada batu-batu, tanah dan kayu-kayu keras seperti belian dan nibung yang dibuat oleh Shariff Osman dan pengikut-pengikutnya untuk mempertahankan Kota Marudu daripada pencerobohan penjajah Kompeni British. Di kawasan kota ini terdapat beratus-ratus (mungkin ribuan )kuburan-kuburan para pejuang yang berjuang menentang penjajah British dan juga Makam Syariff Osman dan Bapanya Shriff Molohing. Makam syarif Osman dulunya mempunyai dua batu nisan yang jarak antara keduanya mencapai 20 kaki dan dipercayai memanjang setiap hari. Makam ini dulunya dijaga dan diletakkan kelambu kuning tetapi pada masa ini ia telahpun tidak diurus dan terbiar.
Istilah Syariff Osman adalah lanun sebenarnya adalah istilah yang diberikan oleh Penjajah British untuk memburuk-burukkan nama syariff Osman. Menurut D.s Ranjit Singh, dalam Buku COMMERATIVE HISTORY OF SABAH 1881 - 1981, m.s 96, Syariff Osman diisytiharkan sebagai lanun dan pemberontak oleh Raja Muda Hashim ( Brunei ) dan sekutunya British dan James Brooke kerana Syariff Osman menjadi ancaman kepada pertuanan Brunei di Sabah dan James Brooke di Sarawak serta pihak British. Syariff Osman telah secara terbuka mengisytiharkan sokongannya terhadap Pengiran Yusoff yang berperang dengan Raja Muda Hashim/British dan mengistiharkan bahawa beliau menentang penjajahan British dan mengisytiharkan kerajaan sendiri. Tindakan ini mengugat kekuasaan pihak Brunei,James Brooke dan British. Syariff Osman sebenarnya adalah pemerintah di Kawasan Kota Marudu yang diperuntukkan oleh Sultan Sulu.Isteri Syariff Osman adalah seorang Puteri Sulu dan anak saudara Sultan Sulu.Syariff Osman adalah seorang berketurunan syariff berdarah campuran Suluk/Bajau/Brunei bersepupu dengan Syariff Masyhor di Sarawak yang terlibat menentang penjajah British sehingga dibuang negeri ke Singapura.
Menurut bahasa Momogun Rungus pula,Kota Marudu berasal dari kata bahasa Momogun Rungus iaitu "Mogkorudu" di mana kawasan Bandau selama hampir 100 tahun dalam kiraan kalendar Momogun Rungus telah ditinggalkan setelah perang melibatkan ribuan ratus orang mati kerana Perperangan dengan bRITISH yang dilancarkan oleh Aki Sook, seorang Bobolizan Rovusan. Menurut legenda Momogun Rungus, Bandau telah dibuka oleh Aki Rungsud sebagai satu pusat perdagangan sistem barter pada zaman lampau dan pada zaman Aki Sook telah berlaku perebutan kekuasaan antara Momogun Rungus di persiran pantai dan Momogun Rungus darat (kawasan tindal dan Tupak yang mengakibatkan perang Sindaat [Sihir]. Setelah perang Sindaat dilancarkan pusat perdagangan barter Momogun Purba itu telah ditinggalkan dan dikosongkan selama hampir 100 tahun iaitu selepas melalui kalendar Upacara Mamasi Pomogunan dan Upacara Mongukas.
Syariff Osman memerintah Marudu atas perkenan Sultan Sulu.Walau bagaimanapun, akhirnya ia mendirikan independent chiefdom yang berkecuali dan disebutkan " many people came to settle under his jurisdiction as he could provide protection and security ". R.S Singh " The Development of Native Administration in Sabah 1877-1946" dalam buku COMMERATIVE HISTORY OF SABAH 1881-1981, m.s. 96.Oleh itu, Syariff Osman sebenarnya adalah seorang Pemerintah Bebas, Pejuang, Pelindung Rakyat Marudu dan bukannya lanun.
Menurut S.St.John dalam bukunya 'Life in the Forests of the Far East', London, 1863, pp.394-6 disebutkan bahawa penduduk yang mendiami Shariff Osman,s Chiefdom ( Marudu atau Maludu)dianggarkan lebih kurang 50,000 orang ( tahun 1840 an ) dan pekerjaan utama penduduknya ialah penternakan dan nelayan.
Syariff Osman terlibat dalam perang menentang penjajah Inggeris sekitar tahun 1840 an. Sehingga pada hari ini Bandau yang dikenali dahulu mengambil nama Mogkorudu [Marudu] yang dilancarkan oleh Aki Sook yang berperanan sebagai pelupus dosa-dosa Momogun dalam upacara Agama Labus iaitu agama leluhur Momogun Rungus. Mogkorudu bermakna "meratap atas kematian". Legenda ini terus hidup dalam suku Momogun Rungus.Cerita ini di tinggalkan oleh nenek moyang momogun RUNGUS
Manakala dalam Peta Penjajah Sepanyol abad ke-13 Marudu ditulis sebagai Maludu dan dipercayai adalah
arudantara dokumen sejarah tertua yang mencatatkan nama Mu
You’ve been told for years that popping a multivitamin every day might help you live longer. But the daily-multi habit has been getting a bit of bad press lately.
First, ConsumerLab.com, a watchdog of the supplement industry, found that more than half of the 21 multis it tested had too much (or too little) of certain vitamins—or had been contaminated with dangerous substances like lead. Then a controversial paper from researchers in Denmark and other European countries, published in the Journal of the American Medical Association, made the claim that taking vitamins may actually shorten your life.
What’s the real story? Health talked to leading nutrition experts at Harvard and Tufts universities to find out and to get some answers on this and other confusing info about vitamins.
Are multivitamins safe?
Vitamins have been recommended for years because they help you get key nutrients if your diet’s low on fruits and veggies—and may even help prevent cancer and heart disease. And it’s unlikely that one critical paper (speculating that vitamin supplements might upset your body’s natural healing process and boost your risk of death) will change that.
Longtime vitamin experts at Tufts University and the Linus Pauling Institute at Oregon State University continue to say multis aren’t dangerous and the paper’s findings are wrong. The paper analyzed previous studies, including many with people who were sick before taking vitamins, so there’s a good chance vitamins weren’t responsible for shortening their lives. Experts say the paper also ignored two major studies that found vitamins reduced the risk of death.
At the same time, the study from ConsumerLab.com shows that you can’t assume just any vitamin is safe. Because there are no uniform manufacturing rules for supplements, a multi may not contain what the bottle claims, could be contaminated with something from the manufacturing plant, or might have tainted ingredients.
Your best bet: Avoid the vitamins singled out by ConsumerLab.com (see “11 Multis to Avoid”), and stick with mainstream names like Centrum Silver and One-A-Day Women’s, which were found to be free of impurities and accurately labeled. Also, check vitamin bottles for the United States Pharmacopoeia (USP), NSF International (NSF), or ConsumerLab.com (CL) seals. The USP and NSF are nonprofit groups that verify whether companies offer contamination-free products and use good manufacturing practices. Not every brand has the seals—some don’t want to submit to testing—but those that do (Kirkland and Nature Made carry the USP seal, for instance) are reliable.
How much should I spend to get the biggest benefits?
Price isn’t a sign of quality. In fact, some of the priciest vitamins—like The Greatest Vitamin in the World and Eniva Vibe, which cost more than $39.95 per bottle—failed the Consumer Lab.com tests. A mainstream brand like One-A-Day Women’s is $8.99 for a bottle of 100 tablets at drugstore.com, about 9 cents per day.
How do I find the right multi for me?
In your childbearing years, make sure your multi has 400 micrograms (mcg) of folic acid, which helps make and maintain new cells. And pregnant women should take a vitamin with 600 mcg of folic acid daily; this nutrient also reduces the incidence of neural tube birth defects like spina bifida.
A premenopausal woman should look for a multivitamin with iron to replace the iron lost during menstruation. Menopausal women should go without the iron. “Too much iron may raise the risk of heart disease,” says Meir Stampfer, PhD, professor of nutrition and epidemiology at Harvard School of Public Health.
If you’re taking a prescription, check with your doctor about risky interactions. (Vitamin E, for instance, may be a problem if you’re taking a blood thinner.) If you’re a cancer patient, you should ask your doctor about risks before taking vitamins. “Cancer cells need vitamins to grow, too,” Stampfer says. Plus, some vitamins can interfere with chemotherapy.
What’s the best way to avoid that queasy feeling after taking a multi?
“Consider switching brands,” Stampfer suggests. Trial and error is the best way to determine which brands won’t break down poorly in your stomach and lead to irritation. Also, take your multi with food because your body needs some fat (or lipids) to absorb some of the individual vitamins. The delivery method (pill, liquid, gummy bear) makes no difference. But vitamins in liquid form may degrade more quickly on the shelf.
How much of each vitamin should my multi have?
The amount per serving numbers on the label should match the government’s Dietary Reference Intakes (DRI). It’s OK if they’re higher as long as they don’t exceed the tolerable upper limit (UL). (To find the DRIs and ULs, click here.) While most vitamins are listed in milligrams (mg) or micrograms (mcg), the label may use IUs (international units) for vitamins A, D, and E. The DRIs are 2,300 IUs for vitamin A, 200 for D, and 22 for E. What about the label’s % Daily Value column? Look at it with a skeptical eye: Those numbers haven’t been updated since 1968
First, ConsumerLab.com, a watchdog of the supplement industry, found that more than half of the 21 multis it tested had too much (or too little) of certain vitamins—or had been contaminated with dangerous substances like lead. Then a controversial paper from researchers in Denmark and other European countries, published in the Journal of the American Medical Association, made the claim that taking vitamins may actually shorten your life.
What’s the real story? Health talked to leading nutrition experts at Harvard and Tufts universities to find out and to get some answers on this and other confusing info about vitamins.
Are multivitamins safe?
Vitamins have been recommended for years because they help you get key nutrients if your diet’s low on fruits and veggies—and may even help prevent cancer and heart disease. And it’s unlikely that one critical paper (speculating that vitamin supplements might upset your body’s natural healing process and boost your risk of death) will change that.
Longtime vitamin experts at Tufts University and the Linus Pauling Institute at Oregon State University continue to say multis aren’t dangerous and the paper’s findings are wrong. The paper analyzed previous studies, including many with people who were sick before taking vitamins, so there’s a good chance vitamins weren’t responsible for shortening their lives. Experts say the paper also ignored two major studies that found vitamins reduced the risk of death.
At the same time, the study from ConsumerLab.com shows that you can’t assume just any vitamin is safe. Because there are no uniform manufacturing rules for supplements, a multi may not contain what the bottle claims, could be contaminated with something from the manufacturing plant, or might have tainted ingredients.
Your best bet: Avoid the vitamins singled out by ConsumerLab.com (see “11 Multis to Avoid”), and stick with mainstream names like Centrum Silver and One-A-Day Women’s, which were found to be free of impurities and accurately labeled. Also, check vitamin bottles for the United States Pharmacopoeia (USP), NSF International (NSF), or ConsumerLab.com (CL) seals. The USP and NSF are nonprofit groups that verify whether companies offer contamination-free products and use good manufacturing practices. Not every brand has the seals—some don’t want to submit to testing—but those that do (Kirkland and Nature Made carry the USP seal, for instance) are reliable.
How much should I spend to get the biggest benefits?
Price isn’t a sign of quality. In fact, some of the priciest vitamins—like The Greatest Vitamin in the World and Eniva Vibe, which cost more than $39.95 per bottle—failed the Consumer Lab.com tests. A mainstream brand like One-A-Day Women’s is $8.99 for a bottle of 100 tablets at drugstore.com, about 9 cents per day.
How do I find the right multi for me?
In your childbearing years, make sure your multi has 400 micrograms (mcg) of folic acid, which helps make and maintain new cells. And pregnant women should take a vitamin with 600 mcg of folic acid daily; this nutrient also reduces the incidence of neural tube birth defects like spina bifida.
A premenopausal woman should look for a multivitamin with iron to replace the iron lost during menstruation. Menopausal women should go without the iron. “Too much iron may raise the risk of heart disease,” says Meir Stampfer, PhD, professor of nutrition and epidemiology at Harvard School of Public Health.
If you’re taking a prescription, check with your doctor about risky interactions. (Vitamin E, for instance, may be a problem if you’re taking a blood thinner.) If you’re a cancer patient, you should ask your doctor about risks before taking vitamins. “Cancer cells need vitamins to grow, too,” Stampfer says. Plus, some vitamins can interfere with chemotherapy.
What’s the best way to avoid that queasy feeling after taking a multi?
“Consider switching brands,” Stampfer suggests. Trial and error is the best way to determine which brands won’t break down poorly in your stomach and lead to irritation. Also, take your multi with food because your body needs some fat (or lipids) to absorb some of the individual vitamins. The delivery method (pill, liquid, gummy bear) makes no difference. But vitamins in liquid form may degrade more quickly on the shelf.
How much of each vitamin should my multi have?
The amount per serving numbers on the label should match the government’s Dietary Reference Intakes (DRI). It’s OK if they’re higher as long as they don’t exceed the tolerable upper limit (UL). (To find the DRIs and ULs, click here.) While most vitamins are listed in milligrams (mg) or micrograms (mcg), the label may use IUs (international units) for vitamins A, D, and E. The DRIs are 2,300 IUs for vitamin A, 200 for D, and 22 for E. What about the label’s % Daily Value column? Look at it with a skeptical eye: Those numbers haven’t been updated since 1968
Subscribe to:
Posts (Atom)