Though many of Sabah’s indigenous peoples have now ventured into the modern way of life and moved to the cities to pursue modern careers, a sizeable number of them still live their ancestral way of life, conscious of their traditional worldviews and practicing their customary laws known as "Adats and Pantangs".

The Kadazandusuns in particular still have their Priests and Priestesses called Bobolians. They are the authorities on the socio-spiritual and communal life of the Kadazandusuns: the intermediaries between humans and divinities, healers and performers of cultural rites and ceremonies of the human life stations such as birth, marriage, sickness, death and life beyond this world.

In the field of agronomy, they are the guardians of the life cycle of the Kadazandusun staple crop - paddy, and keepers and propagators of various other multi-purpose plants and food resources.

First there was nothing but Kinoingan and His wife Sumundu. Out of love, they created man, the universe, heaven and earth, and everything seen and unseen, known and unknown.

In the beginning, all was well in the heavens, and the world was pure and beautiful until Kinoingan’s own son Ponompulan rebelled and corrupted the hearts and minds of mankind on Earth, seeking to use all creations as tools and agents of his evil designs.

Disappointed and angry, Kinoingan banished Ponompulan from the heavens and cast him to the Underworld Kolungkud.

Then to discipline mankind for their sinful ways, Kinoingan delivered the seven plagues, the last of which was a prolonged severe drought followed by seedlessness and famine threatening to destroy the earth.

Kinoingan thus sacrificed His only Daughter so that the people could have food. Her body parts were cut to pieces and planted as seeds and became food resources of the world. Her flesh and blood became red rice, and her sacred spirit became the Seven-in-One, the Rice Soul, fondly called Bambarayon by the Kadazandusun Bobolians.

As the paddy grains are children to Bambarayon, the Bobolians view the Kaamatan Festival celebrants as children of Huminodun and alternatively children of Bambarayon.

To waste food and/or to get drunk and lose one’s composure during Kaamatan Festival is regarded as dishonor and sacrilege to Huminodun for which the guilty will have to face both the Kadazandusun Hukum Adat (Traditional Laws) and socio-spiritual justice from Libabou.

Over the years, the Kaamatan Festival has evolved and transformed into an epitome expression of the multi-cultural souls of the indigenous peoples of Sabah. Throughout the month of May, Kaamatan celebrations are held annually at the family, village, district and State levels.

The natives put on their finest traditional costumes displaying a rich potpourri of cultural attires, designs, motives and colors.

Hands reaching hands in friendship, all celebrants, guests and visitors alike are welcomed; new relationships are established, while past and current brotherhood are renewed and further strengthened among peoples of all races, creed and cultural traditions in the true spirit of Kaamatan.

Lest we forget, the Unduk Ngadau Queen selection is never meant to be just another of those Beauty Queen Contests. Here, feminine sensuality and bold exhibitions of the physical endowments of contestants do not determine the winner.

Beyond physical beauty, concealed in piety and attired decently in full traditional costumes, the Unduk Ngadau must satisfy the judges that in her most natural self she portrays the best potentials to resemble beatified Huminodun, the Kadazandusun Queen of love and compassion, the ultimate symbol of perfection and purity, as reflected in the ancient Momolian Rinaits:
 

Once crowned, the reigning Unduk Ngadau is expected to be about the will and ways of Huminodun for a year, living an exemplary lifestyle in caring and serving the less fortunate, championing causes for the poor and the needy and doing other benevolent work deemed attributes of Huminodun.

Comes the next Kaamatan Festival, the Unduk Ngadau Crown, along with its honor, dignity and responsibilities will then be passed on to the new Unduk Ngadau and thereafter to the lines of succeeding future Unduk Ngadaus, to keep alive always, Huminodun’s divinity in Unduk Ngadau, in Paddy and humanity itself.