A.S. Hardy Shafii, Solehah Ishakb, Hazman Hassanc, Mohamed Ghouse, Nasuruddin &MumtazBeguma. (2016).Babalianand CommunityRitualsof DusunTatana Ethnic in Sabah, Malaysia:APreliminary Study. The European Proceedingsof Socialand BehavioralSciences. 

Abbas,I.,&Shaong,C.(1984).Tarian-tarian tradisional negeri Sabah.KotaKinabalu: KementerianKebudayaan,Beliadan SukanNegeriSabah.

Alliston, C. (1966) Threatened Paradise: North Borneo and its Peoples. London: RobertHale.

Ang,S.N.J&ChanC.J.2012.OralTraditionsof LabukDusun:AnEarlyObservation. In Journal of Arts: Gendang Alam. 1:59.

Appell,G. N. 2010. TheSabahOralLiteratureProject. WorldOralLiteratureProject: Voices of Vanishing Worlds. Occasional Paper 2. Cambridge:  Museum of  Archaeology  and  Anthropology,  University  of  Cambridge.  http://www.dspace.cam.ac.uk/handle/1810/226585  

Appell, G. N. & Laura W. A. 1993b. “To Converse with the Gods: Rungus Spirit Mediums.” The Seen and the Unseen. Shamanism, Mediumship and Possession in Borneo. Robert L. Winzeler (ed.). Borneo Research Council Monograph No.2. Shanghai,VA: AshleyPrintingServices. 

Appell, G. N. & Laura, W. R. A. 1993a. To Converse with the Gods: The Rungus Bobolizan–SpiritMediumandPriestess. InRobertL.Winzeler (ed.).TheSeen and the Unseen: Shamanism, Mediumship and Possession in Borneo. Borneo Research Council Monograph Series. Volume Two. College of William and Mary,Virginia:BorneoResearchCouncilInc. 

Appell,G.N.(1966).Residence and Ties of Kinship in A Cognatic Society: The Rungus Dusun of Sabah, Malaysia. Southwestern Journal of Antropology. 22(3). 280­301. 

Appell, G. N. (1966). The ethnography of the Dusun-speaking peoples of Sabah. SarawakMuseumJournal14:376-388. 

Appell, G. N. (1967). The Dusun Languages of Northern Borneo: The Rungus Dusun and Related Problems. Oceanic Linguistics.7(1).1--15. 

Appell, G. N. (1968). The Dusun Languages of Northern Borneo: Rungus Dusun and RelatedProblems. OceanicLinguistics7:1-15. 

Appell, G. N. (1978). The Rungus Dusun. in V.T. King (Ed.), Essays on Borneo Societies. Hull monographs on South-East Asia No.7. OxfordUniversity Press. 141-171. 

Appell,G.N.(1986).Social Antropological Research among the Rungus Dusun (A Talk for the Sabah Society). 1-36 

Appell,G. N. 1990. GuidetotheVarietiesof OralLiteratureFoundinBorneo. Borneo Research Bulletin.22,98-113. 

Appell, G. N. 1996. The Sabah Oral Literature Project: Report for the Period 1986 to 1995. Borneo Research Bulletin.27, 140-146. 

Appell, G. N.(1965). The Nature of Social Groupings Among the Rungus Dusun of Sabah,Malaysia.Dissertationsubmittedfor thedegreeof Ph.D.,TheAustralian NationalUniversity. 

Appell,G.N.(1992).ErrorsinBorneoEthnography.BorneoResearchBulletin,24,79­152. 

Appell, G.N. (ed.). 1976. “The Rungus: Social Structure in a Cognatic Society and Its Ritual Symbolization.” The Societies of Borneo: Explorations in the Theory of Cognatic Social Structure. SpecialPublicationof theAmericanAnthropological Association,WashingtonD.C. 

Appell,G.N.1963. MythsandLegendsAbouttheRungusof theKudatDistrict. Sabah Society Journal. 4,9–15. 

Appell,G.N. 1972. TheRungusDusun. In Frank Lebar (ed.) Ethnic Groups of Insular Southeast Asia, Andaman and Madagascar. NewHaven:YaleUniversityPress. 

Appell, L. W. 1988.“Menstration among the Rungus of Borneo: An Unmarked Category.” Blood Magic: The Anthropology of Menstration. ThomasBuckley andAlmaGottlieb(eds.). Berkeley: Universityof California Press. 

Appell,L. W. 1991.“SexRoleSymmetryAmongtheRungusof Sabah.” Female and MaleinBorneo. ContributionsandChallengestoGender Studies. VinsonH. SutliveJr. (ed.). Borneo Research Council Monograph, No. 1. Shanghai, VA: AshleyPrintingServices,Inc. 

Arena Wati. (1974). Pribumi Sabah: Satu Tunjauan dalam Konteks Kepercayaan, KultusdanHukumAdatdiSabah. KotaKinabalu:YayasanSabah. 

ArenaWati. (1978).PribumiSabah:KadazanDusun. KotaKinabalu:YayasanSabah. 

Ationg,R.,Totu,A., Jane,W.K.L.,Tibok,R.P. & Gansau,J. (2020).PreservingNative Culture Through Traditional Costumes and Textiles: The Case of The Rungus CommunityinSabah,Malaysia. InternationalJournalof AdvancedScienceand Technology,29(8s),3994-3998. 

AziziBahauddin.2014.TheArchitecturalandCulturalHeritageof Sabah –TheRungus Longhouse. SHS Web of Conferences: 1-12. In https://www.shs­conferences.org/articles/shsconf/pdf/.../shsconf_4ictr2014_01030.pdf.Retrieve d on19July 2019. 

Azlan Shafie Abdullah. 2010. Keindahan Nyanyian Rakyat Rungus di Matunggong,Kudat, Sabah.(Master thesis).KotaKinabalu:UniversitiMalaysia Sabah. 

Azlan Shafie Abdullah. 2018. Pemikiran Kudus dan Sekular dalam Bahul Warisan Etnik Rungus.(Doctoratethesis).KotaKinabalu:Universiti MalaysiaSabah. 

Bahauddin,A.,Abdullah,A.,&Maliki,N.Z.(2015).TheRungusLonghouseof Sabah, MalaysianBorneo–ADyingArchitecture. In SHS Web of Conferences (Vol. 18, p. 02002).EDPSciences. 

Bailey, C.A. 2007.AGuide to Qualitative Field Research (Edisi ke-2). London: Pine ForgePress. 

Banci Penduduk dan Perumahan Malaysia 1970, Jilid 1 Jadual-jadualAsas Penduduk Bahagian XII Sabah, muka surat 65-66. Jabatan Perangkaan Malaysia, Kuala Lumpur,Disember 1976. 

Becker, S. andJacobsen, M. (2022), "Exploring design discourses and liminality as features of professional learning in an elementary makerspace", Information and Learning Sciences, Vol. 123 No. 5/6, pp. 233­251.https://doi.org/10.1108/ILS-08-2020-0192 

Beeckman, D. (1718 repr. 1973) A Voyage to and From the Island of Borneo. FolkestoneandLondon:Dawsonsof Pall Mall. 

Berinai, J. (2014). Liturgical inculturation in Anglican worship in light of the spiritualityof theindigenouspeopleof Sabah,Malaysia. 

Berinai, J. (2014). Liturgical inculturation in Anglican worship in light of the spiritualityof theindigenouspeopleof Sabah,Malaysia.PhDthesis,Middlesex University. JBerinai_thesis.pdf (mdx.ac.uk) 

Borneo News (2018). 21 peserta rebut gelaran gimpuhut Pesta Magahau 2018. 21 peserta rebut gelaran gimpuhut Pesta Magahau 2018 | BORNEONEWS.NET. (2018Julai29). 

Brosius,C.,& Polit,K. M. (Eds.). (2020). Ritual, heritage and identity: The politics of culture and performance in a globalised world.Taylor &Francis 

Brown, R. 2006. Contextualization Without Syncretism. International Journal of Frontier Missions 23:3. 

Bryman, A. (2008) Social research methods. 3rd Edition, Oxford University Press., NewYork. 

Cho,S. (2018).Transformation andDeification:Butterflies, Souls, and Cross-Cultural Incarnations. In Transforming Gender and Emotion: The Butterfly Lovers Story in China and Korea (pp. 143–178). University of Michigan Press. http://www.jstor.org/stable/j.ctt22727dr.8 

Clark, A. (1999). Qualitative Inquiry and Research Design: Choosing Among Five Traditions, by John W. Cresswell. WESTERN JOURNAL OF NURSING RESEARCH. 

Clinson Mojijang & Maureen De Silva. (2020). Peranan Prostetant Church di Sabah (PCS) dalam Perkembangan Sosial Masyarakat Rungus 1952-1993 di Kudat, Sabah. JurnalBorneoArkhailogia, Volume 5 (1), 89-104. 

Crawford, J., & Irving, C. (2009). Information literacy in the workplace:Aqualitative exploratory study. Journal of Librarianship and Information Science, 41(1), 29–38. https://doi.org/10.1177/0961000608099897 

Creswell, J. W. (2003). Research design Qualitative quantitative and mixed methods approaches. Research Design Qualitative Quantitative and Mixed Methods Approaches.https://doi.org/10.3109/08941939.2012.723954 

Creswell,J. W. 2014. Research Design: Qualitative, Quantitative, and Mixed Methods Approaches (4th ed).California:SAGE PublicationsLtd. 

De Vaus, David. (2001). Research Design in Social Research. California: SAGE PublicationsLtd. 

Deenerwan,M. (2014). Bobolian Seni Teater Etnik Dusun. KualaLumpur:JKKN 

Deflem, Mathieu. (1991). Ritual, Anti-structure, and religion: a discussion of victor turner’s processual symbolic analysis. Journal for the Scientific Study of Religion 30(1):1-25,(1991). 

Dictionary of Philosophy and Religion.1980. NewJersey:HumanitiesPress. 

Duclow, D. F. (1978). Religion in Primitive Cultures. International Philosophical Quarterly.https://doi.org/10.5840/ipq197818232. 

Dundes,A. 1980. Interpreting folklore.Bloomington,IN:IndianaUniversityPress. 

Ellis, L. (1993). Trickster: Shaman of the Liminal. Studies in American Indian Literatures, 5(4),55–68. http://www.jstor.org/stable/20736767 

Erawati, N. M. P. (2021). Transmisi Legong Dalam Paradigma Sekularisasi Di Bali. Widyadari, 22(1),263-275. 

Ethnologue®.2016. Ethnologue: Languags of the World.www.ethnologue.com 

Fiol, S. (2010). Sacred, Polluted andAnachronous: Deconstructing Liminality among the Baddi of the Central Himalayas. Ethnomusicology Forum, 19(2), 137–163. http://www.jstor.org/stable/27895865. 

Fong,M&Chuang,R.(2003).Communicating Ethnic and Cultural Identity.Maryland: Rowman&LittlefieldPublishers 

Forshner, T.A. (1993). History of The Protestant Church in Sabah, Malaysia, Kudat: SyarikatPercetakan TEP. 

Forshner, T.A. (2009). Usuran do Gorija Sompomogunan om Usuran do Gorija Protestan sid Sabah, Kudat:SyarikatPercetakan TEPKudat. 

Forshner, T.A. (2010). Apat Nopod Toun-Oku sid PCS, Filderstadt, Jerman: Syarikat PercetakanTEPKudat. 

G., W. A., & Rutter, O. (1929). The Pagans of North Borneo. The Geographical Journal.https://doi.org/10.2307/1784380 

Geertz, C. (1957). Ritual and Social Change: A Javanese Example. American Anthropologist, 59(1),32–54. http://www.jstor.org/stable/666528 

Gennep,A.van.(2019). The Rites of Passage, Second Edition.London:TheUniversity of ChicagoPress. 

Gerry, D., & Osup, C. (2021). Perubahan Fungsi dan Seni Persembahan Kuntau di Kampung Bayur, Balai Ringin, Sarawak. KUPAS SENI, 9 (1), 16-28. https://doi.org/10.37134/kupasseni.vol9.1.2.2021. 

Gladstone, J. S., & Pepion, D. D. (2017). Exploring traditional Indigenousleadership concepts: A spiritual foundation for Blackfeet leadership. Leadership, 13(5), 571–589. https://doi.org/10.1177/1742715016638913 

Grimes, R. L., Husken, U., Simon, U., & Venbrux, E. (2011). Ritual, media, and conflict. Oxford University Press.Gunderson, Frank. (2003). ‘Preface’, World of Music45,1:7-10. 

Gusfield, J. R., & Michalowicz, J. (1984). Secular symbolism: studies of ritual, ceremony, and the symbolic order in modern life. Annual Review of Sociology. Vol. 10.https://doi.org/10.1146/annurev.so.10.080184.002221. 

Hall, E. T. (1990). Understanding cultural differences. Massachusetts: Intercultural Press,Inc. 

Hamdan,J.,Ationg,R.,Esa,M. S.,Othman,I.W.,&Mokhtar,S. (2023).Unsur Politik Dan Pentadbiran Dalam Pesta ‘Magahau’ Etnik Momogun Rungus Di Sabah, Malaysia. International Journal of Law, Government and Communication, 8 (31),19-30. 

Hamiddun Udin. (1992).MasyarakatKadazan/DusundiDaerahRanau:KajianIdentiti danInteraksiantaraAgama. KualaLumpur:UniversitiMalaya. 

Haron Daud. (peny.) (1994). Manusia dan Kepercayaan. Kuala Lumpur : Dewan BahasadanPustaka. 

Harvey, Graham (ed.). (2016). Ritual and religious belief. London: Routledge. https://doi-org.ezproxy.ums.edu.my/10.4324/9781315475738 

Henderson,H. K. (1988).[Reviewof The Spirit and the Drum: A Memoir of Africa,by 

E. Turner]. American Anthropologist, 90(3), 715–716. http://www.jstor.org/stable/678265Hicks,David(ed.).(2010) Ritualandbelief. UnitedKingdom:Rowman&Littlefield Publisher,Inc. Press. 

Herman. (2000).TheRungus:TheArtof Blending TraditionalLife-Styleintothe20th Centuryaccessed on27/02/2014 atwww.flyingdusun.com 

Hodder, I. (2012). Entangled An Archaelogy of The Relationships Between Humans andThings. Wiley-Blackwell. 

Howard-Grenville, J., Golden-Biddle, K., Irwin, J., & Mao, J. (2011). Liminality as Cultural Process for Cultural Change. Organization Science, 22(2), 522–539. http://www.jstor.org/stable/20868874 

Howard-Grenville, J., Golden-Biddle, K., Irwin, J., & Mao, J. (2011). Liminality as Cultural Process for Cultural Change. Organization Science, 22(2), 522-539. Retrievedfromhttp://www.jstor.org/stable/20868874 

Hussin,H.(2003).BobohizandanperanannyadikalanganmasyarakatKadazandaerah Penampang,Sabah. JATI-Journal of Southeast Asian Studies, 8,15-40. 

IdrisAwang (2009), Penyelidikan Ilmiah Amalan Dalam Pengajian Islam. Selangor: Kamil&Shakir Sdn. Bhd. 

IsmailHamid. (1991. MasyarakatdanBudayaMelayu. KualaLumpur:DewanBahasa danPustaka. 

Ismail Ibrahim, 2009. Warisan Motif dan Corak Etnik Sabah. Kota Kinabalu: Penerbit UMS. 

Ismail, M. (2014). Seni berbari.Jabatan Kebudayaan&KesenianNegara. 

Ismail, M. B. (2014). Kajian Seni Berbari di Terengganu dan Kelantan (Doctoral dissertation,UniversitiPendidikanSultanIdris). 

Jabatan Perangkaan Malaysia (2021). Buku Tahunan Perangkaan Statistics, Yearbook 2020. KotaKinabalu:JabatanPerangkaanMalaysia,NegeriSabah. 

Jeubirin Sopital. 2000. Bobolizan: Peranan dan kepentingannya dalam masyarakat Rungus tradisional.Sabah,Malaysia:Universiti Malaysia Sabah. 

Johan M. Padasian, 1982. Sejarah Sabah dalam gambar (1881-1981). Kota Kinabalu: JawatankuasaPenerbitanPerayaan Sabah100tahun. 

JoisinRomut,DenisJ. Sading &FloraIban(ed).2013. InventoriBudayaEtnikNegeri Sabah:EtnikMomogunRungus. KotaKinabalu:LembagaKebudayaan Negeri Sabah. 

Jules-Rosette, B. (1994). Decentering Ethnography: Victor Turner’s Vision of Anthropology. Journal of Religion in Africa, 24(2), 160–181. https://doi.org/10.2307/1581330 

K.M. Endicott. (1970). An Analysis of Malay Magic. Singapore: Oxford University Press. 

King, J. K. & King, J.W. (Eds.). 1984. Languages of Sabah: A Survey Report. Pacific Linguistics, Series C, No. 78. (Republished in 1997.). Department of Linguistics, Research School of Pacific Studies, The Australian National University. 

Koentjarananingrat, Raden Mas. (1975). Introduction to the Peoples and Cultures of Indonesiaand Malaysia. MenloPark, Calif: CummingPub. Co. 

Kraft,S.E.(2002)."ToMixor NottoMix":Syncretism/Anti-SyncretismintheHistory of Theosophy. Numen, 49(2),142-177. 

Lasimbang, J. (1996). The indigenous people of Sabah. In C. Nicholes & R. Singh (Eds.). Indigenous People of Asia: Many People, One Struggle (Pp. 177–196). AsiaIndigenousPeoplePact. 

Lasimbang,Rita. (2002).“ExploringTheArtof Bobohizan-Keeper of KadazanRituals and Chants”, Kertas Seminar Dibentang Di Borneo Research Council: 7th Biennial International Conference (15-18 Julai 2002, Universiti Malaysia Sabah,KotaKinabalu,hal. 2-3. 

Lazarus, E. M. C. L., & Rahman, M. K. A. (2021). Magahau dan Hubungan dengan Kepercayaan Tradisi Etnik Rungus di Sabah. Jurnal Dunia Pengurusan, 3(1), 41-48. 

Lazarus, E. M. C. L., & Rahman, M. K. A. (2022). Magahau Rungus: Dari Upacara Ritual Ke Pesta Keramaian: Magahau Rungus: From Ritual Ceremonies To PestaKeramaian. Jurnal Gendang Alam (GA), 12(2). 

Lazarus, E. M. C. L., & Saearani, M. F. T. (2023). Konsep dan Struktur Persembahan Dalam Ritual Mamapak Etnik Rungus Di Sabah. Jurnal Gendang Alam (GA), 13(2). 

Lee, Hohyoung. (1994). Dissertation submitted for the degree of Ph.D., Berkeley of California 

Leopold,A. M.,& Jensen,J. S. (2016). Syncretism in religion: A reader.Routledge. 

Liselle Milazzo, Joelle Soulard. (2024). Bridging disciplinary perspectives on transformation: Epistemologically evaluating liminality and transformative learning, Annals of Tourism Research. https://doi.org/10.1016/j.annals.2023.103710 

Lokman Abdul Samad. (2004). Sundait pengucapan istimewa masyarakat Kadazan Dusun. In Mohd Sarim Hj. Mustajab (Ed.), Warisan Budaya Sabah Etnisti dan Masyarakat (pp. 41-52).KotaKinabalu:PenerbitUniversiti MalaysiaSabah. 

Low K. O. (2005). Membaca mitos dan legenda Kadazan Dusun. Bangi: Penerbit UniversitiKebangsaanMalaysia. 

Low Kok On. (2003). Membaca Masa Silam Kadazan Dusun Berasaskan Mitos dan Legenda. Tesis Ijazah Doktor Falsafah (tidak diterbitkan). Universiti Sains Malaysia. 

Low, K. O & Azlan Shafie Abdullah. 2014. Bbahul and the Bbiruhui Beliefs of the RungusPeopleof Sabah. Kemanusiaan.21(1):73-102. 

Low, K. O. 2006. Reading symbols and mythical landscape in the "Tambunan Dusun originmyth"of northBorneo.International Journal of Asia Pacific Studies 2(2): 29–50. 

Low,K. O. 2013. Collecting and Contextualising Sundait (Riddles) among the Rungus People of Sabah. Pertanika J. Sci. & Hum.Kemanusiaan.21 (3):897-922. 

LucmanSinar. (1978).SumateraTimur ZamanPurbakala. Medan:Wira. 

Luping, H. J. (1985). The Kadazans and Sabah Politics. Victoria University of Wellington. 

Luping, H. J. (2013, 2 Mac). Huguan Siou an Important Institution. Daily Express Newspaper. 

Malinowski, B. 1954. Magic, science, and religion. New York: Doubledy Anchor Books. 

Malinowski,Bronislaw. 1992. Argonauts of the Western Pacific. London:Routledge. 

Marcus, G. E. (1995). Ethnography in/of theWorld System: The Emergenceof Multi-Sited Ethnography. Annual Review of Anthropology, 24, 95–117. http://www.jstor.org/stable/2155931 

Marinsah,S.A.,&Ramli,M.A.(2017).SinkretismeDalamAdatMasyarakatBajauDi Sabah. International Journal of Islamic Thought (IJIT), 12,83-93.Merriam, S. B. 2001. Qualitative Research and Case StudyApplications in Education. San Francisco,CA:Jossey-Bass

Marshall,C.,&Rossman,G.B.(1989).Designingqualitativeresearch.NewburyPark, CA:Sage 

Mat Zin Mat Kib. (2003). Kristian di Sabah 1881-1994, Bangi: Penerbit Universiti KebangsaanMalaysia. 

Miyamoto, M. 2002. Legal culture in Sabah:Acase study of the Rungus in Pitas and the Lotud inTuaran. In Sabah Museum monograph vol. 7: Cultural adaptation in Borneo.Sabah,Malaysia:Departmentof SabahMuseum,31–58. 

Mohamed, B., Paisar, S. M., & Lah, S. C. (2016). The people of Rungus Sabah: The wedding customs and beliefs. Advanced Science Letters, 22(9), 2187–2190. https://doi.org/10.1166/asl.2016.7561. 

Mohd KipliAbdul Rahman (2009). Mabuk mistikal: Semiotik metafizik dalam kuda kepangmabuk. PenerbitUSM, Pulau Pinang. 

Mohd KipliAbdul Rahman (2012). Sinkritisme dalam wayang wong Johor. Penerbit USM,Pulau Pinang. 

MohdKipliAbdulRahman,(2016) Persembahan saba: suatu ritual penyembuhan dari perspektif kosmologi. Geografia: Malaysian Journal of Society and Space, 12 (8).pp. 22-33. 

Mohd Nur Hidayat Hasbollah Hajimin & Ibnor Azli Ibrahim. 2017. Migrasi dan Impaknya Terhadap Kepelbagaian Etnik Islam di Sabah. The 6th International Conference on Social Sciences and Humanities. 4-6April. 

MohdTaibOsman,ed.1991. Penulisan sastera rakyat bercorak cerita.KualaLumpur: DewanBahasadanPustaka. 

Mohd. Sulaiman Hj. Yasin. (1984). Pengantar akidah. Kuala Lumpur: Dewan Bahasa danPustaka. 

Mokhtar, R. A. M., & Saâ, C. Z. (2016). Sinkretisme dalam adat tradisi masyarakat Islam. Jurnal Usuluddin, 43,69-90. 

Molnar, T. (2012). Spectre of the Past, Vision of the Future – Ritual, Reflexivity and the Hope for Renewal in Yann Arthus-Bertrand’s Climate Change CommunicationFilm “Home.” M/C Journal.https://doi.org/10.5204/mcj.496 

Morie, F. C. (2019). Preserving The Rinait: Quest For TheAncient Oral Ritual Texts Of TheRungus. Borneo Research Bulletin, 50,81-95. 

Nasir,K.,&Ahmad,K.(2020).RohManusiaMenurutPerspektif Agama,Falsafahdan Budaya Dunia: Suatu Sorotan Literatur. RABBANICA -Journal of Revealed Knowledge, 1(1), 119 -138. Retrieved from https://www.ejournals.kias.edu.my/index.php/rabbanica/article/view/13 

Nevadomsky, J., & Rosen, N. (1988). The Initiation of a Priestess: Performance and ImageryinOlokun Ritual. TDR (1988-), 32(2),186-207.doi:10.2307/1145858. 

Norazit Selat. (1989). KonsepAsasAntropologi. Kuala Lumpur: Dewan Bahasa dan Pustaka. 

Norhuda binti Salleh. 2017. Ritual dan simbol dalam adat perkahwinan Masyarakat melayu sekinchan, Selangor. Tesis PhD.Akademi pengajian melayu university Malaya,kualalumpur. 

NoriaAnak Tugang. (2011). Ritual Kain Pua Dalam Budaya Iban Di Sarawak. Tesis Ijazah Doktor Falsafah (tidak diterbitkan). Universiti Malaya, Kuala Lumpur, Malaysia. 

Noriah Taslim. (2010). Lisan dan Tulisan: Teks dan Budaya. Kuala Lumpur: Dewan BahasadanPustaka. 

Ong, Puay Liu. (1994). Nota Penyelidikan: Potensi Perubahan dalam Hidup Tradisi Rungus. Sumber 9:229-237. 

Ong, Puay Liu. (2006). Rumah Panjang Tradisi Rungus dalam Arus Pembangunan: PerbezaanPengertian .Akademika68 (Januari) 43-64. 

Ong, Puay Liu. (2008) Packaging Myths for Tourism: The Rungus of Kudat, Sabah. Bangi:UKM Publishers. 

Ortner,S. B.(1984).TheoryinAnthropologySincetheSixties.ComparativeStudiesin SocietyandHistory,26:126-`66. 

Osman Bakar. (1994). Perspektif kosmologi tasawuf dalam pemikiran kosmologi Melayu. Kertas kerja dibentangkan dalam Seminar Antarabangsa Kosmologi Melayu.AkademiPengajianMelayu,UniversitiMalaya,KualaLumpur,24–26 Januari1994,hlm. 639. 

Othman Lebar. 2006. Penyelidikan kualitatif: Pengenalan kepada Teori dan Metod. TanjungMalim,Malaysia: PenerbitUniversiti PendidikanSultan Idris. 

Pan, B.andHuan, T. (2013), "New perspectives on festival and events research", International Journal of Culture, Tourism and Hospitality Research, Vol. 7No. 2,pp. 115-117. https://doi.org/10.1108/IJCTHR-04-2013-0018 

Pangayan, V. B. (2020). Tarian Mongigol-Sumundai Momogun Rungus Di Sabah: Analisis Konsep Persembahan dan Ragam Gerak: Mongogol-Sumundai Momogun Rungus Dance In Sabah: Concept Analysis Of Performance And Motion Movement. Jurnal Gendang Alam (GA), 10(2). https://doi.org/10.51200/ga.v10i2.2840 

Paquet, Nicole. (1997). Dissertation submitted for the degree of Ph.D., Instiute of TranspersonalPsychologyPaloAlto of California. 

Parasin Bongkol. 2011. Koubasan om Tinungkusan do Rungus. Kota Kinabalu: KadazanDusun LanguageFoundation(KLF). 

Parasin Bongkol. 2011. Unsuran do Momogun Rungus sid Sabah. Kota Kinabalu: KadazanDusun LanguageFoundation(KLF). 

Parasin Bongkol. 2013. Adat om Koundango do Momogun Rungus. Kota Kinabalu: GorijaProstestansid Sabah(PCS). 

Patton, M. Q. 2015. Qualitative Research & Evaluation Methods: Integrating Theory and Practice: The Definitive Text of Qualitative Inquiry Frameworks and Options.ThousandOaks,Calif:SAGE Publications,Inc. 

Pawi, A. A. A. (2013). Weltanschauung dan manifestasi kepercayaan tradisi etnik di Sarawak. Melayu: Jurnal Antarabangsa Dunia Melayu, 6(2),139-154. 

Peacock, J. L. (1987). [Review of On the Edge of the Bush: Anthropology as Experience; The Anthropology of Experience,byV. Turner,Edith L. B. Turner, V. W. Turner, & E. M. Bruner]. The Journal of American Folklore, 100(397), 342–344. https://doi.org/10.2307/540338

Porodong,P(1977).Kemiskinan DiKalanganKaumRungusDiDaerahKudat,Sabah. DisertasiSarjana. Univeesiti Malaya. 

Porodong, P. (2004). The impact of colonialism on the indigenous society in Sabah:A case study in Kudat district of Sabah. In M. Sarim & Mustajb (Eds.). Warisan Budaya Sabah: Etnisiti dan Masyarakat (pp. 77–1). Kota Kinabalu: Universiti MalaysiaSabah. 

Porodong, P. (2012). Rungus. Dlm. K. Mariappan & P. Porodong (Eds.). Murut dan pelbagai etnik kecil lain di Sabah (pp. 110–128). Kuala Lumpur: Institut Terjemahan&Buku Malaysia. 

Porodong, P. 2001. Bobolizan, Forests and Gender Relations in Sabah, Malaysia. Gender, Technology and Development. 5(1):63--90. 

Pugh-Kitingan, J. 2014. Balancing the Human and Spiritual Worlds: Ritual, Music andDanceamongDusunicSocietiesinSabah. Yearbook for Traditional Music. 44,172-192. 

Pugh-Kitingan, J. 2020. Revisiting the Dusunic boat lutes of Sabah: Disappearing musical traditions. Malaysian Journal of Music. 9, 115-137. https://doi.org/10.37134/mjm.vol9.9.2020. 

Pugh-Kitingan, J., Miller, M.T., Wong J.K. L., PetrusAtin, V., Porodong, P., Lajumin, 

P. & Kluge, A. 2018. Report on the Project ‘Review of Ethnologue® Descriptionsof LanguagesinSabah’. Borneo Research Bulletin, 49,221-240. Pugh--Kitingan,Jacqueline.2004.Selected Papers on Music In Sabah.KotaKinabalu: UniversitiMalaysia Sabah. RahmanM.K.A.,HashimN.S.N.,JufryF.D.M.(2020). Liminalityof Igalritualtheater: Asolutionof Tulah. Journal of Critical Reviews,7 (6), pp. 523-525. 

Rahman, M.K.A. (2019). SABA social theater: The solution for the conflict of supernatural characters as a healing process. International Journal of Innovation, Creativity and Change,10 (12),pp. 104-114. 

Rappaport, Roy A. (1999). Ritual and Religion in the Making of Humanity. United Kingdom:CambridgeUniversityPress. 

Raymond Majumah. 2015. Rungus Peribumi Momogun Sabah. KualaLumpur:Dewan BahasadanPustaka. 

Reid,A.(1997).Endangeredidentity:Kadazanor DusuninSabah.Journal ofSoutheast Asian Studies, 28,120-136. NationalUniversity of Singapore. 

Rubenstein, J. (1992). Purim, Liminality, and Communitas. AJS Review, 17(2), 247– 277. http://www.jstor.org/stable/1486945 

Rutter,O. 2007. The pagans of north Borneo. Sabah,Malaysia:OpusPublications. 

Rutter, Owen, 2008. British North Borneo: An Account of its History, Resources and Native Tribes. KotaKinabalu:OpusPublication.

Rutter,Owen. 2007[1929]. The Pagans of North Borneo.London:Hutchinson &Co. 

Rutter,Owen. 2008[1922]. British North Borneo.London:Constable&Co. 

Saidatul Nornis Hj. Mahali. (2013). Nilai dan norma masyarakat di Sabah. Kota Kinabalu:PenerbitUMS. 

Salleh,R., Matah,L. J.,KuYusof,K. M.A.A.,&Herman,H. (2021).WhoIsaNative of Sabah? A Legal Analysis. Malaysian Journal of Social Sciences and Humanities (MJSSH), 6(10), 558 -566. https://doi.org/10.47405/mjssh.v6i10.1098 

Schechner, R. (1987). The Future of Ritual. Journal of Ritual Studies, 1(1), 5–33. http://www.jstor.org/stable/44368317 

Schechner, R. (1993). The Future of Ritual: Writings on Culture and Performance (1st ed.).Routledge. https://doi.org/10.4324/9780203359150 

SchoolFestivals.Dissertationsumittedfor thedegreeof Ph.D.,StonyBrookUniversity. 

Sendera, H., & Yakin, M. (2015). Adat kematian masyarakat Borneo dan Asia: satu tinjauanperbandingandariaspek budayadanpendekatankajian. MANU Jurnal Pusat Penataran Ilmu & Bahasa. 

Shaofeng Wu, Yanning Li, Emma H. Wood, Benoît Senaux, Guangquan Dai. (2020) Liminality and festivals—Insights from the East,Annals of Tourism Research, Volume80.https://doi.org/10.1016/j.annals.2019.102810 

Siegel, M. B. (1991). Liminality in Balinese Dance. TDR (1988-), 35(4), 84–91. https://doi.org/10.2307/1146165 

Stankova, M., & Vassenska, I. (2015). Raising cultural awareness of local traditions throughfestivaltourism. Tourism & Management Studies, 11(1),120-127. 

Stenner, P. (2021).AFeast of Liminal Experiences and Expressions. In: Wagoner, B., Zittoun, T. (eds) Experience on the Edge: Theorizing Liminality. Theory and History in the Human and Social Sciences. Springer, Cham. https://doi.org/10.1007/978-3-030-83171-4_10 

SurayaSintang. “FenomenaSinkretisme-IslamDalamAdat ResamMasyarakatBugis: Kajian Kes Daerah Tawau, Sabah”, Seminar Za’ba MengenaiAlam Melayu 1, InstitutPeradaban Melayu,KualaLumpur,12-14Ogos2003. 

Szakolczai,A. (2009).Liminality andexperience:Structuringtransitory situationsand transformativeevents. International Political Anthropology, 2(1),141-172. 

Tongkul, F. (2002). Traditional Systems of Indigenous Peoples of Sabah, Malaysia. KotaKinabalu:PACOSTRUST. 

Topin,B (2021). Kaamatan our Sacred Festival.KotaKinabaluI KoisaanPublication. 

Topin,B.(1981).Someaspectsof theKadazanDusunculture.KotaKinabalu: Kadazan Cultural Association 2nd Delegates Conference,11-30. 5th-6thDecember. 

Topin,B.(1996).Sharings on Kadazan Dusun culture.KotaKinabalu:KadazanDusun CulturalAssociation,Sabah. 

Topin, B. 1995. Sundait Bandak, Tala’ala om Lilingiyon Pangaan, Ko. 1: Kadazan Dusun Riddles, Rhymes and Wits, Volume 1. KotaKinabalu: KoisaanCultural DevelopmentInstitute. 

Tregonning, K.G. (1965). A history of Modern Sabah (North Borneo 1881-1963). UniversityMalaysiaPress. 

Tregonning, K.G. (1965). A history of Modern Sabah (North Borneo 1881-1963). UniversityMalaysiaPress. 

Turner, E. (2008). Exploring the Work of Victor Turner: Liminality and its later Implications. Suomen Antropologi: Journal of the Finnish Anthropological Society, 33(4),26–44. https://doi.org/10.30676/jfas.v33i4.116460 

Turner, V. (1967). The Forest of Symbols: Aspects ofNdembu Ritual. Cornell UniversityPress,Ithaca,NY. Turner. 

Turner, V. (1969). The Ritual Process: Structure and And-Structure. London: Aldine PublishingCompany. 

Turner,V.(1974).Dramas, Fields, And Metaphors: Symbolic Action in Human Society. UnitedKingdom:CornellUniversity Press. 

Turner,V.(1979).Frame, Flowand Reflection:RitualandDramaasPublic Liminality. Japanese Journal of Religious Studies, 6(4), 465–499. http://www.jstor.org/stable/30233219 

Turner,V.(1982). FromRitualtoTheater:TheHumanSeriousnessof Play. NewYork: PerformingArtsJournalPublications. 

Turner, V. (1985). On The Edge Of The Bush:Anthropology As Experience. Tucson, AZ:Universityof Arizona. 

Turner, V. (1987). The Anthropology of Performance. Performance Arts Journal Publications,NewYork. Turner. 

Turner,V. (2019).Dramas,Fields, andMetaphors. In Dramas, Fields, and Metaphors. https://doi.org/10.7591/9781501732843 

Turner, V. W. and Edith L. B. (1982). Religious celebrations. In Celebration: Studies in festivity and ritual, edited by V. W. Turner, 201-219. Washington, D.C.: SmithsonianInstitution Press. 

Turner,V.W.andEdithL.B.Turner (1978). ImageandpilgrimageinChristianculture: Anthropologicalperspectives. NewYork:ColumbiaUniversityPress. 

Tylor, E. B. (2010). Primitive culture: Researches into the development of mythology, philosophy,religion,art, andcustom. In Primitive Culture: Researches into the Development of Mythology, Philosophy, Religion, Art, and Custom. https://doi.org/10.1017/CBO9780511705960 

Tylor,E.B. (1871).PrimitiveCulture. London:J. Murray. 

UmaSekaran (2000), Research Methods For Business A skill Building Approach.New York:JohnWiley&Son. 

Umpug Gumama Do RE@D Matunggong (2009). Rungus Do Matunggong. Valai PamasaranBuuk PomogunanSabah:Perpustakaan NegeriSabah. 

Utusan Borneo (2017). 36 Sertai Bengkel Memperhalusi Pengisian Pesta Magahau. PressReader.com -Digital Newspaper & Magazine Subscriptions. (2017, Februari22). 

Utusan Borneo Online (2015). Pesta Magahau tonjol identiti kaum Rungus di Kudat. Pesta Magahau tonjol identiti kaum Rungus di Kudat | Utusan Borneo Online. (2015,Jun 13). 

Utusan Borneo Online. (2018). Samora cipta kelainan sambut Magahau. Samora cipta kelainansambutMagahau|Utusan BorneoOnline. *2018,Julai30) 

Utusan Malaysia. Kemuncak sambutan Pesta Magahau 2018 esok. Kemuncak sambutanPestaMagahau2018esok -UtusanMalaysia. (2018,Julai30). 

Varela, Alfredo Ruiz. (2007). Ritual and Social Change: A Japanese Example University 

Wan Abdul Kadir Wan Yusoff. (2002). Tradisi dan perubahan norma dan nilai di kalanganorang melayu. Kualalumpur:MasfamiEnterprise. 

Williams, Thomas Rhys. (1965). The Dusun:ANorth Borneo Society, Holt, Rinehart andWinston. United Statesof America. 

Wu, Shaofeng, Li, Yanning, Wood, Emma H et al. (2020). Liminality and festivals-Insights from the East. Annals of Tourism Research (2020) 80. DOI:10.1016/j.annals.2019.102810 

YaakubHarun(editor).(2001).KosmologiMelayu.KualaLumpur:AkademiPengajian Melayu,Universiti Malaya. 

Yamamoto, H. (2002). From Penampang Boys to Tambunan Sons: Kadazan Dusun LeadershipandTheir Cultural “Revival.” In M. H. Shah,K. .Jomo,&P. K. Lit (Eds.),New PerspectivesinMalaysian Studies(pp. 213–225).PersatuanSosial SainsMalaysia. 

Yoon, P. L., & Jusilin, H. (2018). Ciri estetika dalam reka bentuk dan motif pakaian tradisionalgolongan perempuanetnik RungusdiKudat. Gendang Alam, 8,65. 

Zehner, E. (2005). Orthodox hybridities: Anti-syncretism and localization in the evangelicalChristianityof Thailand. Anthropological Quarterly,585-617. 

Ziakas V., Lundberg C., Lexhagen M. (2024) Introduction to popular culture destinations: Contexts, perspectives and insights Touristic World-Making and Fan Pilgrimagein Popular CultureDestinations,pp. 1 – 12. 

Zoltán, Szabó Jónos (2012). Festivals New Form of Culture. Thesis submitted for the degreeof Ph.D.,Universityof Debrecen.