Fifty years ago, an agreement between the 11 states of Malaya and the Borneo states of Sabah and Sarawak resulted in the formation of Malaysia. We became one nation for political and economic reasons.
Sabah and Sarawak obtained their independence from Britain through the formation of Malaysia. Like in most partnerships, Sabah and Sarawak did not give away all. The 18-point agreement for Sarawak and the 20-point agreement for Sabah gave them autonomy over land, forests, mining, education and immigration.
It needs to be underscored that only about a third of those surveyed in Sabah and Sarawak had wanted to form Malaysia. Like in any partnership there are expectations when agreements are signed or vows taken and promises made.
The leaders and the people of the Borneo states had expected to enjoy privileged treatment within the new federation of Malaysia. But that was not to be for the people .
We were at different stages of economic development in 1963 and rapid industrialization and urbanization saw Malaysias rise into a middle income country.
However, political mobilisation along racial lines and race based policies have resulted in income inequalities and poverty for the minorities in this country particularly the Indigenous People of Sabah and Sarawak and the Orang Asli in Peninsular Malaysia.
The political elite and their business cronies accrued benefits from the coming together as one economic block, the elite amassed wealth, sustained power and positions.
Inequalities and social injustices
Timber exports are soaring and the profits from petroleum are filling up the federal coffers and not that of the producing states - Sabah and Sarawak. Being together for 50 years, benefits the dominant partner.
The incidence of poverty is high in Sabah and Sarawak. Indigenous children lack easy access to schools and face risks of rape when they travel long distances to schools. Youth unemployment is high among rural youth.
In the rural-urban migration phenomenon in search of employment, youths from Sabah and Sarawak form the largest group of the homeless in Kuala Lumpur, according to groups working with the homeless.
However, it was on a research trip to Sabah and Sarawak in 2001 where I learned a little about the coping mechanisms of the indigenous communities of these Borneo states to help themselves in times of need as well as to preserve their language and culture.
The traditional indigenous society of Sarawak is egalitarian and classless. Women enjoy many rights in terms of equality with men. Status and positions are achieved by personal qualities and merits.
The Indigenous people invoke a ‘moral economy of provision‘ not a political economy of profit that depletes and destroys forests and biodiversity. They take only what they need and they share. For example, the Tagal system in Ulu Papar Sabah of closing parts of rivers to increase fish stock is practised to ensure sustainability.
Fading cultures
In Sabah and Sarawak, the Iban and Kadazandusun culture are rapidly transforming. The communities rightly fear the irreversible loss of history and culture.
The Iban, Kadazandusun or the Orang Asli culture is part of our national identity. However, there is no national support for the conservation of the cultures of the indigenous people of Malaysia. In fact, culture is too politicised in Malaysia.
The abuse of ethnic based privileges particularly by the politically well connected may lead to ecological and cultural fragmentation in Sabah and Sarawak .
As warned bt a poster at the Tun Jugah Musuem and Gallery in Kuching: "A people without a past are a people without a future."
Language is at the heart of culture. The mission of the Kadazandusun Language Foundation established in 1995 is taking various measures such as the production of the Kadazandusun English and Kadazandusun Malay dictionaries, and various books in the indigenous language.
The efforts to preserve language and culture have largely been through philanthropic support from the indigenous communities.
Resistance and Protests
On this 50th birthday of Malaysia, the indigenous communities as they did from the mid 1980s continue their protests and resistance against mega dams which will inundate large tracts of pristine forests and their ancestral lands.
The large scale opening of choice land for monocrop plantations has already permanently scarred the land in Sabah and Sarawak.
There are constant threats and risks to the lives of those who take up the cudgels to protect their lands and food security. Today there is a consistent pattern of attacks on defenders of Native Customary Rights to Land in Sarawak.
Communities who have stood up against land grabs have had community facilities such as bridges destroyed by plantation companies.
Against this backdrop, we are still together for 50 years. However, the challenges of social exclusion, corruption, ethnic-based policies and the power of old men remain.
More affirmative action, more corruption?
The New Economic Policy intended to provide special privileges and affirmative action to reduce poverty to Bumiputras who include the indigenous people of Sabah and Sarawak and the the Orang Asli of Peninsular Malaysia, have largely benefited Malay Muslims.
On the eve of the 50th Birthday of Malaysia, the prime minister announced a slew of measures which were clearly targetted at one community.
"Based on the support by the Malays and bumiputera in the recent 13th general election, therefore today, the government will do a quantum leap to execute concrete and swift strategies and approaches.
"We call this the Bumiputera Economic Empowerment. All this is to safeguard Malays and bumiputera, from then, now and forevermore," Najib said.
The billions of taxpayer ringgit to be spent for Malays and unidentified bumiputera will make more Umno members millionaires and state leaders billionaires who will continue with vote buying to deliver their states in more general elections.
The entire country will be munched in the clammy claws of corruption if we who have the courage and conscience from this 50th birthday of Malaysia do not come together to combat social injustices, corruption and defend the rights of the marginalized indigenous communities of Malaysia.
Sabah and Sarawak obtained their independence from Britain through the formation of Malaysia. Like in most partnerships, Sabah and Sarawak did not give away all. The 18-point agreement for Sarawak and the 20-point agreement for Sabah gave them autonomy over land, forests, mining, education and immigration.
It needs to be underscored that only about a third of those surveyed in Sabah and Sarawak had wanted to form Malaysia. Like in any partnership there are expectations when agreements are signed or vows taken and promises made.
The leaders and the people of the Borneo states had expected to enjoy privileged treatment within the new federation of Malaysia. But that was not to be for the people .
We were at different stages of economic development in 1963 and rapid industrialization and urbanization saw Malaysias rise into a middle income country.
However, political mobilisation along racial lines and race based policies have resulted in income inequalities and poverty for the minorities in this country particularly the Indigenous People of Sabah and Sarawak and the Orang Asli in Peninsular Malaysia.
The political elite and their business cronies accrued benefits from the coming together as one economic block, the elite amassed wealth, sustained power and positions.
Inequalities and social injustices
Timber exports are soaring and the profits from petroleum are filling up the federal coffers and not that of the producing states - Sabah and Sarawak. Being together for 50 years, benefits the dominant partner.
The incidence of poverty is high in Sabah and Sarawak. Indigenous children lack easy access to schools and face risks of rape when they travel long distances to schools. Youth unemployment is high among rural youth.In the rural-urban migration phenomenon in search of employment, youths from Sabah and Sarawak form the largest group of the homeless in Kuala Lumpur, according to groups working with the homeless.
However, it was on a research trip to Sabah and Sarawak in 2001 where I learned a little about the coping mechanisms of the indigenous communities of these Borneo states to help themselves in times of need as well as to preserve their language and culture.
The traditional indigenous society of Sarawak is egalitarian and classless. Women enjoy many rights in terms of equality with men. Status and positions are achieved by personal qualities and merits.
The Indigenous people invoke a ‘moral economy of provision‘ not a political economy of profit that depletes and destroys forests and biodiversity. They take only what they need and they share. For example, the Tagal system in Ulu Papar Sabah of closing parts of rivers to increase fish stock is practised to ensure sustainability.
Fading cultures
In Sabah and Sarawak, the Iban and Kadazandusun culture are rapidly transforming. The communities rightly fear the irreversible loss of history and culture.
The Iban, Kadazandusun or the Orang Asli culture is part of our national identity. However, there is no national support for the conservation of the cultures of the indigenous people of Malaysia. In fact, culture is too politicised in Malaysia.
The abuse of ethnic based privileges particularly by the politically well connected may lead to ecological and cultural fragmentation in Sabah and Sarawak . As warned bt a poster at the Tun Jugah Musuem and Gallery in Kuching: "A people without a past are a people without a future."
Language is at the heart of culture. The mission of the Kadazandusun Language Foundation established in 1995 is taking various measures such as the production of the Kadazandusun English and Kadazandusun Malay dictionaries, and various books in the indigenous language.
The efforts to preserve language and culture have largely been through philanthropic support from the indigenous communities.
Resistance and Protests
On this 50th birthday of Malaysia, the indigenous communities as they did from the mid 1980s continue their protests and resistance against mega dams which will inundate large tracts of pristine forests and their ancestral lands.
The large scale opening of choice land for monocrop plantations has already permanently scarred the land in Sabah and Sarawak.
There are constant threats and risks to the lives of those who take up the cudgels to protect their lands and food security. Today there is a consistent pattern of attacks on defenders of Native Customary Rights to Land in Sarawak.Communities who have stood up against land grabs have had community facilities such as bridges destroyed by plantation companies.
Against this backdrop, we are still together for 50 years. However, the challenges of social exclusion, corruption, ethnic-based policies and the power of old men remain.
More affirmative action, more corruption?
The New Economic Policy intended to provide special privileges and affirmative action to reduce poverty to Bumiputras who include the indigenous people of Sabah and Sarawak and the the Orang Asli of Peninsular Malaysia, have largely benefited Malay Muslims.
On the eve of the 50th Birthday of Malaysia, the prime minister announced a slew of measures which were clearly targetted at one community.
"Based on the support by the Malays and bumiputera in the recent 13th general election, therefore today, the government will do a quantum leap to execute concrete and swift strategies and approaches.
"We call this the Bumiputera Economic Empowerment. All this is to safeguard Malays and bumiputera, from then, now and forevermore," Najib said.
The billions of taxpayer ringgit to be spent for Malays and unidentified bumiputera will make more Umno members millionaires and state leaders billionaires who will continue with vote buying to deliver their states in more general elections.
The entire country will be munched in the clammy claws of corruption if we who have the courage and conscience from this 50th birthday of Malaysia do not come together to combat social injustices, corruption and defend the rights of the marginalized indigenous communities of Malaysia.
JOSIE FERNANDEZ is an anti-graft activist, environmental activist and an Asian Public Intellectual Fellow. The views expressed in this article are her own.
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