2024/73 “Understanding Sabah’s Exemplary Interfaith Relations From a Grassroots Perspective” by Suraya Sintang

EXECUTIVE SUMMARY

• In contrast to Peninsular Malaysia’s inter-ethnic and inter-religious relations, which are often tense and acrimonious, Sabah manifests a remarkable degree of cohesion, mutual respect and accommodation in relations among its diverse racial and religious communities.   

• Sabahans consider interfaith relations, mostly represented by Muslim-Christian interactions, as a bond between brothers and sisters, different from the superior-inferior and majority-minority dynamics found elsewhere.

• Building on previous qualitative studies and content analysis, this paper argues that this fraternal friendship found in Sabah’s inter-religious relations can be attributed to familial attitudes and outlooks. These express genuine respect towards other religions and a commitment to nurture peace in society by demonstrating openness to differences, and a willingness to live in close proximity to each other.

• This paper aims to elucidate some indicators of socio-religious harmony in Sabah and identify factors that contribute to the tolerant coexistence of its diverse groups of people. While the government’s initiatives remain important, longstanding practices at the grassroots level, such as interfaith marriages and mixed-faith families are fundamental forces that foster tolerance, understanding, and harmony.

ISEAS Perspective 2024/73, 23 September 2024

Suraya Sintang is Associate Professor in the Center for the Promotion of Knowledge and Language (PPIB) at Universiti Malaysia Sabah. This paper was originally presented at the Religious Diversity in Borneo workshop organised by ISEAS – Yusof Ishak Institute.

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INTRODUCTION

Sabah, a multi-religious and multi-ethnic state in East Malaysia, is known for its tolerant culture and the peaceful coexistence of religious communities.[1] A culture of tolerance and friendly interactions among different religious communities significantly contributes to the harmony and unity of its people.[2] Muslims and Christians living in the state generally promote unity through shared ethical values and fostering unity in diversity as part of their shared Abrahamic heritage.[3] This study aims to elucidate the narrative of socio-religious harmony in Sabah through three examples: the extensive practice of interfaith marriage, the ‘one family, many religions’ principle commonly found within Sabahan families, and the construction of sacred places in close proximity to each other. To be sure, the illustrations described in this paper can be considered unique to Borneo, which houses three nation-states: Malaysia (Sabah and Sarawak, also known as the East Malaysian states as opposed to Peninsular Malaysia); Brunei (a Malay-Muslim absolute monarchy); and Kalimantan (which is made up of five Indonesia provinces, namely East, West, North, South and Central Kalimantan).

According to the 2020 Malaysian Population and Housing Census (Mycensus), Sabah has the second-largest population in Malaysia, after Selangor, at 3.4 million people.[4] As shown in Table 1, Muslims constitute the majority at 2,379,216 (69.59%) while non-Muslims number at 1,039,569 (30.41%). This contrasts with Sarawak, its neighbouring state on Borneo Island, where its population of 2.4 million is predominantly Christian (50.1%), followed by Muslims (34.2%), Buddhists (12.8%), and others.

Table 1. The population of Sabah by Religion, Census 2020

District	Total	Religions
		Islam	Christian	Buddhist	Hindus	Others	No Religion	Unknown
Sabah	3,418,785	2,379,216	843,734	173,241	4,948	3,772	10,300	3,574
Beaufort	75,716	60,739	10,464	4,070	165	68	208	2
Beluran	77,125	63,648	12,755	140	168	7	400	7
Kalabakan	48,195	44,363	3,594	30	66	1	2	139
Keningau	150,927	64,706	79,581	5,895	451	51	236	7
Kinabatangan	143,112	131,304	11,525	109	127	12	5	30
Kota Belud	107,243	69,752	36,700	454	137	17	183	–
Kota Kinabalu	500,421	304,838	148,336	41,865	1,482	928	2,779	193
Kota Marudu	69,528	27,363	40,559	670	95	91	750	–
Kuala Penyu	23,710	15,256	7,937	492	6	9	6	4
Kudat	86,410	50,087	32,042	3,605	93	160	354	69
Kunak	68,893	66,126	2,350	350	33	30	4	–
Lahad Datu	229,138	202,382	18,379	7,471	202	161	37	506
Nabawan	28,349	7,471	20,765	22	76	–	12	–
Papar	150,667	105,614	40,381	4,330	89	117	115	21
Penampang	162,174	53,607	83,339	23,294	284	661	979	10
Pitas	36,660	21,984	13,765	115	110	148	538	–
Putatan	68,811	54,835	11,866	1,893	86	51	80	–
Ranau	85,077	38,567	45,666	717	72	17	27	11
Sandakan	439,050	353,165	39,283	42,897	416	832	1,105	1,355
Semporna	166,587	161,797	2,084	663	86	74	1,882	1
Sipitang	37,828	26,785	10,543	442	18	3	5	32
Tambunan	31,573	6,236	25,181	75	46	1	34	–
Tawau	372,615	312,211	28,253	29,984	331	242	417	1,177
Telupid	29,241	15,754	13,383	54	23	–	27	–
Tenom	51,328	13,678	36,144	1,410	20	25	47	4
Tongod	42,742	22,663	19,740	164	148	8	19	–
Tuaran	135,665	84,285	49,119	2,030	118	58	49	6

         Source: Population and Housing Census of Malaysia, 2020

Note: Others include those from Sikh, Tao, Confucius, Bahai, Folk religion of Chinese traditions, Animisms, and others

This paper employs qualitative data collection methods to explore inter-community relationships between different religions in Keningau and Kota Marudu, including face-to-face interviews, surveys, observation, and thematic analysis. Data were gathered through informal, in-depth interviews with members of four mixed-faith families in Keningau to understand their experiences of living together in a mixed-faith family. Informants were selected using the snowballing method. Additionally, a random survey was conducted in Keningau and Kota Marudu to identify mixed-faith families, resulting in responses from 65 households. Observation techniques were also employed, particularly in several villages in Keningau to closely examine areas where mosques and churches were built next to each other. These methods provide meaningful insights into the religious landscape in Sabah and demonstrate the close relationship between Muslims and Christians. The fieldwork was conducted between September 2020 and April 2021.

INTERFAITH RELATIONS IN SABAH

Sabah’s religious diversity and social environment have fostered inter-communal tolerance and peaceful coexistence among its residents. With the generally lower population density in most parts of the state, regular intermingling and interactions across different communities have contributed to a culture of mutual respect and affection. The people in Sabah are known for treating others as brothers and sisters, and accommodating religious and cultural differences with ease. This is apparent in their political culture too. A notable example is the azan (call to prayer), which has not prompted complaints about the use of loudspeakers or of excessive volume. Similarly, Muslim neighbours have never complained about any inconvenience caused by bell-ringing during Sunday services or other church activities. This contrasts with Peninsular Malaysia, where there have been reports of non-Muslims raising concerns about the azan being too loud.[5]

Another example of inter-religious harmony in Sabah could be observed during the sparked by the usage of the word “Allah” in a Malay-language article published by the Catholic newspaper The Herald in 2010. While the case caused significant social dissatisfaction in Peninsular Malaysia, the Muslim and Christian communities in Sabah managed the situation maturely and amicably. Unlike in Peninsular Malaysia, where incidents of vandalism of churches and mosques were reported following the controversy, no such incidents occurred in Sabah.[6] The “Allah” controversy did not provoke adverse reactions or adversely impact Muslim-Christian relations in Sabah. Social dissatisfaction persisted in Peninsular Malaysia in 2014 and 2015, with protests over church constructions in Muslim areas and demands for Christians to remove cross symbols from shop lot churches, which such issues were never reported in Sabah despite the prevalence of large church buildings and shoplot churches showing prominent cross symbols.

How Muslims and Christians in Sabah treat each other can be exemplified as fraternal friendship, which stands in contradistinction to the superior-inferior relationship between these two groups, which seems to be the case in Peninsular Malaysia.[7]

In Sabah, interfaith engagement occurs within the micro circle of mixed-faith families and the macro inter-communal relation between Muslims and Christians. This intercultural communication fosters positive values of cooperation, accommodation, and openness towards differences. A study in Tenom and Tambunan found that daily interactions such as sharing meals, attending celebrations, participating in funerals, and staying at and performing prayers at homes of different religions, are key indicators of social cohesion.[8] The value of being accepting and accommodating received the highest response. In Sabah, Muslim-Christian relations are characterised by togetherness. Non-Muslims often greet Muslims with ‘Assalamualaikum’, demonstrating strong bonds and mutual respect within the community.[9] In contrast, Muslims in Peninsular Malaysia generally consider the greeting can only be exclusively used by those who profess Islam only.

The close bond between Muslims and Christians in Sabah is rooted in a shared way of life, a common interest in seeking the common good, and cultural integration. Factors contributing to this include the absence of a dominant ethnic group, diverse religious affiliations within families, and the historical blood-brother relationship between the Iranun, Bajau-Muslim, and non-Muslim Dusun communities.[10]

INDICATORS OF SOCIO-RELIGIOUS HARMONY IN SABAH

Sabah’s social environment and values contribute to unity in diversity, fostering social closeness among people of different religious backgrounds. This is evident in three key areas: interfaith marriages, families practising multiple religions or ‘one family-many religions’, and sacred places built in close proximity to each other. These encourage interaction and understanding among the diverse communities.

Interfaith marriage demands high tolerance from family and society. In Sabah, interfaith marriage is a common practice. In Malaysia, a marriage involving a Muslim and a non-Muslim couple requires the non-Muslim partner to convert to Islam, a regulation applicable in all states, including Sabah and Sarawak. This contrasts with traditional marriages, where partners remain religiously separate.[11]  Sabah practises interfaith marriage as an ancestral heritage and social norm. Mohd. Tamring & Hj. Mahali (2020) found a high tolerance for intermarriage among 731 Kota Kinabalu respondents, with 80% having families with diverse ethnicities, religions, and citizenships.[12]

Through participatory observation and survey, as shown in Table 2 and Bar Chart 1, this research managed to collect empirical evidence from 65 families in Keningau and Kota Marudu, Sabah, which confirmed the presence of multiple religions within a single family. Among the 65 households studied, Islam and Christianity are the dominant religions, but these often coexist with traditional indigenous beliefs. Many households practise multiple religions, with some even incorporating non-Abrahamic faiths such as Buddhism or Sikhism. These mixed-faith families maintain harmony from the bottom up by fostering a culture of tolerance and mutual respect.

Table 2: Distribution of Religions in Each Family (Mixed-Faith Family)

Source: Fieldwork at Keningau and Kota Marudu conducted between September 2020 to April 2021

Bar Chart 1: Total number of religions in the mixed-faith family

Figures 1 to 4 below show four mixed-faith families in Keningau whose members practise two to four different religions. Families shown in Figures 1, 3, and 4 have members who practise three different religions, while Figure 2 shows a family that has members who practise up to four different faiths. Islam and Christianity tend to be the dominant religions in these families. These mixed-faith families create an environment where members of different faiths, mainly Muslims and Christians, interact regularly and participate in inter-cultural activities. A study conducted by Suraya et al. (2022) reveals that while conflict within mixed-faith families due to religious differences is inevitable,[13] in most cases, members of such families resolve the issues through compromise and mutual support. Family members are accommodative of one another in overcoming difficulties and seek to maintain harmony with family members of differing faiths.

Figure 1: Family tree of the mixed-faith family

Source: Dusun ethnic group from Kampung Riting, Apin-Apin, Keningau. Fieldwork conducted on September 12, 2020

Figure 2: Family tree of the mixed-faith family

Source: Dusun ethnic group from Kampung Toboh Laut, Keningau. Fieldwork conducted on September 12, 2020

Figure 3: Family tree of the mixed-faith family

Source: Dusun ethnic group from Kampung Kepayan Baru, Keningau. Fieldwork conducted on December 28, 2020

Figure 4: Family tree of the mixed-faith family

Source: Dusun ethnic group from Kampung Buang Sayang, Keningau. Fieldwork conducted on December 28, 2020

Muslim-Christian relations in Sabah are characterised by togetherness, where regular engagement occurs without competition for dominance. Beyond households, religious harmony also manifests itself in the close proximity different places of worship have to each other. Ethnographic surveys in Keningau reveal that mosques are built near churches in various villages. Through participant observation, it was found that in several locations in Keningau, a mosque and church can be found within close proximity as shown in Figures 5 to 8. Figure 5 shows the Cathedral of St. Francis Xavier (on the left), located 100 metres from the mosque or Masjid Ar-Rahim and shoplots (on the right) located in the central town of Keningau.

Figure 5: Cathedral of St. Francis Xavier and Masjid Ar-Rahim

Source: The township of Keningau. Fieldwork conducted on September 12, 2020

Figure 6 shows St. Anthony Church (foreground) located near Masjid Ukhuwah (background) within the vicinity of Kampung Riting Apin-Apin.

Figure 6: St. Anthony Catholic church and Masjid Ukhuwah

Source: Kampung Riting, Apin-Apin Keningau. Fieldwork conducted on December 28, 2020

Meanwhile, Figure 7 shows the St. Mary Catholic Church (bottom left-hand corner) located down the street from Majid Ar-Rasyid (on the right) at Kampung Toboh Laut Kampung Toboh Laut.

Figure 7: St. Mary Catholic church and Masjid Ar-Rasyid

Source: Kampung Toboh Laut, Keningau. Fieldwork conducted on December 28, 2020

Similarly, Figure 8 below shows the St. Paul Catholic Church (bottom right-hand corner) which is locating adjacent to Masjid Al-Malik (on the left) in Kampung Ayangan.

Figure 8: St. Paul Catholic church and Masjid Al-Malik

Source: Kampung Ayangan, Keningau. Fieldwork conducted on December 28, 2020

Despite the proximity of mosques and churches to each other, no religious community has complained about each other’s places of worship. Non-Muslim dwellers in Keningau have not complained about the azan being aired via the loudspeakers. Similarly, Muslim residents have not expressed any inconvenience from bell-ringing during Sunday prayers or church activities. According to Rufus Gahin,[14] the Native Chief Representative in Keningau, people in Sabah are flexible and respectful of other religious practices.[15] They are accustomed to tolerant practices and are affectionate towards others.[16] These contrasts greatly with the situation in Peninsular Malaysia where complaints against the azan or church bells are common.

TOP-DOWN INITIATIVES TO PROMOTE INTERFAITH HARMONY

The pursuit of harmony in Sabah is driven not only by such social environments at the grassroots level but also by government initiatives that aim to foster religious tolerance. These initiatives include promoting cultural and religious celebrations at the state level to provide opportunities for society to understand and appreciate each other’s customs and cultures.

One notable example is the Sabah State Kaamatan Festival, which was traditionally celebrated by the Kadazandusun, Murut, and Rungus ethnic groups. State recognition of the celebration, including declaring it a public holiday, has led to a growing acceptance and participation by other ethnic groups. The Kaamatan Festival represents a significant effort by the government to elevate the cultural heritage and art of local people.[17]

Occasionally, the Sabah Cultural Board also organises an interfaith prayer programme in conjunction with National Day celebrations to encourage Muslims and non-Muslims “to join together in praying for the country’s well-being”. This has been done since 2020.[18] While Sabah’s grassroots long practice of interfaith marriages and mixed-faith families have created an environment for people of any religion and ethnicity to inter-mingle and live side by side, top-down initiatives as listed above further enhance interfaith harmony in the state.

CONCLUSION

In conclusion, Sabah’s inter-religious landscape, marked by accommodative relationships and open-minded attitudes toward interfaith marriages and close proximity of the different religious places of worship without competition for dominance, offers a new model of tolerance distinct from Peninsular Malaysia. This unique inter-religious landscape is characterised by accommodative relationships and by open-minded attitudes among both Muslims and Christians. The fraternal friendship between these two communities in Sabah is fostered through a sense of belonging, and the willingness to accept differences. These values have significantly shaped Sabah’s unique socio-religious dynamics, where communities are not seen as separate entities but as one cohesive unit willing to live and work together to unite the nation.

As discussed, Sabah’s experience in fostering this diversity is clearly prevalent at the grassroots level. This does not omit the state’s role encouraging it. The study highlights interesting trends at the everyday level, normally submerged within inter-religious and communal tensions beleaguering Malaysia. To be sure, identity politics, the act of using religion for political gains, has no root in Sabah, which neighbours Brunei, a Malay/Muslim dominant sovereign state, and Sarawak, a Malaysian state which is also known to promote religious diversity.

ACKNOWLEDGMENT

This work was supported by the Ministry of Higher Education, Malaysia (FRGS/1/2019/SSI05/UMS/02/1; FRG0527-1/2019).

ENDNOTES

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For endnotes, please refer to the original pdf document.

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