Indigenous education in Sabah, Malaysia: Dual streams, federalism, & relational self-determination

   Indigenous education in Sabah is a vital component of preserving the rich cultural heritage of its Indigenous communities. As the state grapples with the challenges of integrating Indigenous knowledge and language into its education system, two distinct pathways have emerged: the formal national education system and the grassroots efforts of community-based organizations (CBOs). These two approaches, while sharing the common goal of cultural preservation, offer distinct different models of education—one centralized and standardized, the other decentralized and community-driven. This essay explores the dynamics of these dual pathways, examining how each contributes to the preservation and revitalization of Indigenous languages and cultures in Sabah. Furthermore, it delves into the role of federalism in shaping Indigenous relational self-determination within these educational frameworks, highlighting the complexities and implications of balancing national policies with local autonomy in the pursuit of cultural continuity.

    Indigenous education in Sabah finds itself in two streams: one through the formal national education system and the other through the grassroots efforts of community-based organizations (CBOs) and their community learning centers (CLCs). In the national system, Bahasa Kadazandusun (BKD) is taught as a language subject, enriched with cultural elements that reflect the heart and soul of the Kadazandusun people. However, not every school in Sabah offers BKD, which is a real loss for many young students who miss out on connecting with their heritage in a meaningful way. The reason is simple but significant: there aren’t enough trained teachers who can teach the subject with the depth and understanding it deserves. But even in the face of these challenges, there’s a ray of hope. Sabahan leaders, like YB Madius Tangau and YB Ewon Benedick, have not stayed silent. They continue to raise their voices, advocating for the Kadazandusun language and culture to be given the attention it needs within the education system. Their efforts reflect a deep commitment to preserving the rich cultural heritage of the Kadazandusun people, ensuring that it isn’t lost but rather celebrated and passed down to future generations.

   Community-based organizations (CBOs) in Sabah play a crucial role in catering to the diverse subgroups of Indigenous communities spread across various districts. These organizations do much more than just preserve and teach the local languages; they are vital platforms for reviving and sustaining Indigenous knowledge and practices that might otherwise fade away. Each CBO tailors its approach to the specific needs and cultural heritage of the community it serves, ensuring that the unique traditions, wisdom, and practices of different Indigenous groups are kept alive and relevant. In contrast to the centralized nature of the national education system—which, despite hints of decentralization during policy formulation, remains largely top-down—CBOs operate in a highly decentralized and fragmented manner. This fragmentation, however, comes with the significant advantage of autonomy. CBOs have the freedom to design their syllabi and curricula, allowing them to be more responsive to the needs of their communities. This autonomy enables these organizations to preserve the rich tapestry of Indigenous cultures in Sabah by directly involving the communities in the decision-making process. While the national system offers a standardized approach, CBOs provide a flexible and community-driven alternative that ensures the diverse cultural landscapes of Sabah’s Indigenous peoples continue to thrive. Examples of CBOs in Sabah are PACOS Trust (one of their CLCs - Suausindak Kindergarten (their website)) and Sunduan Nabalu (their CLC - Sekolah Adat Anak Negeri (newspaper report)).

    It's fascinating to explore the degree of Indigenous self-determination present in these two streams of education, as both strive toward the common goal of preserving Sabahan Indigenous language and culture. In the national education system, Indigenous self-determination is more constrained, operating within the boundaries of a centralized framework. While there is some room for localized input during the policy formulation stage, the overall structure remains rigid, with limited flexibility for communities to shape the content and delivery of their cultural education. This centralized approach often reflects a broader national agenda, where Indigenous voices must navigate through layers of bureaucracy to influence decisions. The inconsistent recruitment of teachers is a case in point (newspaper report). On the other hand, Indigenous self-determination within community-based organizations (CBOs) manifests much more freely. These organizations, driven by the needs and aspirations of the communities they serve, exercise significant autonomy in deciding how to preserve and transmit their cultural heritage. The decentralized nature of CBOs allows for a more grassroots approach, where Indigenous communities have direct control over the syllabus, curriculum, and methods of teaching. This freedom not only empowers communities to maintain their cultural identity on their own terms but also fosters a deeper connection to their traditions and values.

    The contrast between these two streams highlights the varying levels of relational self-determination afforded to Indigenous communities in Sabah. It’s a dynamic interplay between navigating the limitations of a centralized system and embracing the freedom of decentralized, community-driven initiatives. Both streams, in their own ways, contribute to the significant mission of preserving and revitalizing Sabahan Indigenous languages and cultures, though the paths they take reflect different degrees and expressions of Indigenous agency.

    An added layer to the complexity of Indigenous education in Sabah is the intersection of federalism with Indigenous relational self-determination. Relational self-determination recognizes that while groups have the right to make their own decisions, their autonomy is shaped by the reality of being deeply connected with others. This interconnectedness means that independence isn't absolute; it comes with practical and ethical boundaries. To navigate these complexities, there's a need for governance that is collaborative and democratic, ensuring that interdependence is managed fairly and effectively (Young 2000, 258–60). In this context, the interdependence lies within the framework of federalism. Federalism plays a significant role in shaping Indigenous relational self-determination in education, particularly in how it can either empower or disempower Indigenous communities in Sabah. The federal structure of Malaysia, which divides power between the national government and state governments, directly influences how education policies are developed and implemented across the country. This division of power can have profound implications for Indigenous communities seeking greater control over their educational systems, either through formal or informal means. On one hand, federalism has the potential to empower Indigenous communities by allowing for greater local autonomy. If the state government of Sabah has the authority and willingness to prioritize Indigenous education, they can allocate resources to better cater to the unique needs and cultural heritage of the Kadazandusun and other Indigenous groups. This could lead to more sustained inclusion of Indigenous languages and cultural practices in curriculum development, as well as the development of educational initiatives that are more closely aligned with the aspirations of Indigenous communities. According to the Malaysian Federal Constitution, the preservation of heritage and culture are both under the concurrent list which means both levels of government are responsible for both aspects. In Sabah, the Sabah Heritage Enactment 2017 has the potential to realize this goal as it enables the state to provide funds for the conservation and preservation of state heritage, either tangible or intangible (such as language) cultural heritage. However, the reality of federalism can also lead to disempowerment if the central government retains too much control over education policies or if state governments lack the resources or political will to support Indigenous education effectively. In such cases, Indigenous communities may find themselves marginalized within a system that prioritizes national standards over local needs. This can result in a homogenized education system that fails to adequately address the cultural and linguistic diversity of Sabah, thereby weakening efforts to preserve and promote Indigenous identity.

    In conclusion, the preservation and promotion of Indigenous education in Sabah is a complex endeavor, influenced by the interplay between centralized national policies and decentralized, community-driven initiatives. While the national education system offers a formal avenue for teaching Indigenous languages like Bahasa Kadazandusun, its effectiveness is often hampered by limited resources and a rigid framework that restricts Indigenous self-determination. In contrast, community-based organizations (CBOs) offer a more flexible and responsive alternative, allowing Indigenous communities greater autonomy in preserving their cultural heritage. This contrast highlights the varying degrees of Indigenous agency within these two educational streams. Federalism adds another layer of complexity, where the division of power between national and state governments can either support or hinder Indigenous educational aspirations. Ultimately, the efforts of both formal and grassroots systems are crucial to the survival and revitalization of Sabah's Indigenous languages and cultures, each contributing in its own way to the broader mission of cultural preservation. However, true empowerment of Indigenous communities will require a careful balance of federal and local authority, ensuring that Indigenous voices are not only heard but actively shaping the educational landscape in Sabah.

Reference:

Young, Iris Marion. 2000. Inclusion and Democracy. Oxford: Oxford University Press  

*This is a topic that I might explore further in the future as I believe there are nuances that I haven't covered which require further research.