Rudyard Kipling"
“When you're left wounded on Afganistan's plains and
the women come out to cut up what remains, Just roll to your rifle
and blow out your brains,
And go to your God like a soldier”
General Douglas MacArthur"
“We are not retreating. We are advancing in another direction.”
“It is fatal to enter any war without the will to win it.” “Old soldiers never die; they just fade away.
“The soldier, above all other people, prays for peace, for he must suffer and be the deepest wounds and scars of war.”
“May God have mercy upon my enemies, because I won't .” “The object of war is not to die for your country but to make the other bastard die for his.
“Nobody ever defended, there is only attack and attack and attack some more.
“It is foolish and wrong to mourn the men who died. Rather we should thank God that such men lived.
The Soldier stood and faced God
Which must always come to pass
He hoped his shoes were shining
Just as bright as his brass
"Step forward you Soldier,
How shall I deal with you?
Have you always turned the other cheek?
To My Church have you been true?"
"No, Lord, I guess I ain't
Because those of us who carry guns
Can't always be a saint."
I've had to work on Sundays
And at times my talk was tough,
And sometimes I've been violent,
Because the world is awfully rough.
But, I never took a penny
That wasn't mine to keep.
Though I worked a lot of overtime
When the bills got just too steep,
The Soldier squared his shoulders and said
And I never passed a cry for help
Though at times I shook with fear,
And sometimes, God forgive me,
I've wept unmanly tears.
I know I don't deserve a place
Among the people here.
They never wanted me around
Except to calm their fears.
If you've a place for me here,
Lord, It needn't be so grand,
I never expected or had too much,
But if you don't, I'll understand."
There was silence all around the throne
Where the saints had often trod
As the Soldier waited quietly,
For the judgment of his God.
"Step forward now, you Soldier,
You've borne your burden well.
Walk peacefully on Heaven's streets,
You've done your time in Hell."
Does Peninsular Malaysia belong exclusively to the Malays? By Ranjit Singh Malhi
Thursday, May 08, 2025
The real indigenous people of Malaysia
Malaysiakini : Peninsular Malaysia’s formation as an independent nation in 1957 was
built upon the principles of equality, justice, and shared citizenship.
The Federal Constitution, our supreme law, guarantees full citizenship
and equal rights to all citizens regardless of race or religion. While
Article 153 acknowledges the special position of the Malays, it also
affirms the principles of equality before the law and fundamental
liberties for all.
These
constitutional provisions were never intended to create a racially
exclusive state but rather to ensure harmony and justice in a diverse
society.
Significantly,
the Federal Constitution does not confer territorial ownership or
political superiority to any one ethnic group. The Reid Commission
Report of 1957, which laid the foundation for our Constitution,
emphasized the importance of a common nationality and equal rights for
all. It envisioned a unified Malaya in which every citizen – Malay,
Chinese, Indian, or others – would not be made to feel like a foreigner
or ‘pendatang’ in his or her own country.
‘A country for all’
Equally
important, the Reid Commission regarded Malay privileges as
transitional – not permanent – and firmly rejected institutionalised
racial discrimination. This inclusive vision was endorsed by the then
Malay Rulers, the British government, and the Alliance Party (Umno, MCA,
MIC), reflecting a common aspiration to build a plural, united Malaya.
Our
beloved “Bapa Kemerdekaan”, Tunku Abdul Rahman, proclaimed in 1957:
“This is a country for all of us… not just for one race.” The granting
of citizenship to non-Malays was part of a historic inter-ethnic
bargain, built upon mutual respect, shared sacrifice, and national unity
– not ethnic supremacy.
To now claim that only Malays “own”
Peninsular Malaysia is to betray the Merdeka spirit, distort our
Constitution, and ignore the contributions and sacrifices of generations
of non-Malay citizens. Malaya was established as a multi-ethnic nation
in which all citizens have an equal stake and shared sense of belonging.
That is the true soul of our independence – and the path we must
continue to defend.
The argument that Malays are the sole
indigenous people of the peninsula – and thus the exclusive inheritors
of the land – is historically problematic. The term ‘Malay’ is not an
ancient ethnic identity but a socio-political construct that evolved
over centuries. It broadly refers to Muslim communities in the Malay
Archipelago who share common linguistic, cultural, and religious traits,
particularly after the spread of Islam.
Moreover, the demographic
composition of Peninsular Malaysia has always been diverse. Even during
the Malacca Sultanate in the 15th century, the region was a melting pot
of Orang Asli, Arab merchants, Indian-Muslim traders, Chinese settlers,
and migrants from across the Nusantara. The presence and contributions
of these groups are part of the region’s long and inclusive history.
It
is also an undeniable historical fact that the earliest inhabitants of
Peninsular Malaysia are the Orang Asli, a truth candidly acknowledged by
Dato’ Abdul Rahman, then Secretary to Sultan Abu Bakar of Johor: “The
aborigines were the possessors of the soil before we [the Malays] came
to the peninsula.”
The 1931 Census Report similarly states: “The
Malays are, in fact, merely immigrants of generally longer standing than
the other migrant races represented in the peninsula…”
Deep roots
Moreover,
the 1947 Census revealed that approximately 26 percent of Malays in
Peninsular Malaysia were immigrants from what is today Indonesia. By
contrast, in that same year, 63.5 percent of the Chinese and 51.6
percent of the Indians in Peninsular Malaysia were local-born – born and
raised on this land they now call home.
These
facts are not meant to deny anyone’s identity or heritage but to remind
us of our shared history – one that is far more intertwined than
divisive narratives suggest.
Contrary to the misconception that
non-Malays are recent arrivals, several non-Malay communities have roots
in the peninsula dating back centuries. Among them are the Baba-Nyonya
(Peranakan Chinese), Malacca Chettis, and Portuguese Eurasians –
distinctive communities whose integration into local society challenges
any narrative of exclusivity.
The
Baba-Nyonya, for instance, trace their origins to the 15th century,
when Chinese traders settled in Malacca and married local Malay,
Javanese, Batak or Balinese women. Over time, they developed a rich
hybrid culture, blending Chinese and Malay traditions. They spoke Malay
at home, practised Malay customs, and were deeply loyal to their
homeland. Many played key roles in colonial administration and local
commerce.
During both the Dutch and British colonial periods, the
Peranakan Chinese were recognized as indigenous inhabitants. This status
was reflected in the granting of land deeds similar to those awarded to
the Malays – a historical precedent that underscores their longstanding
presence and integration.
Likewise, the Malacca Chettis descended
from South Indian traders who settled in the region during the same
period. Through intermarriage and assimilation, they adopted many
aspects of Malay culture while maintaining their Hindu faith and Tamil
linguistic roots. Their contributions to local trade, religious life,
and cultural heritage span over 500 years.
The Portuguese
Eurasians, another long-standing community, emerged from intermarriages
following the Portuguese conquest of Malacca in 1511. Speaking Kristang,
a Portuguese-based creole, and practising Roman Catholicism, this
community has preserved its identity while contributing significantly to
the socio-economic life of the region.
These communities, along
with others such as the Tamils, Malayalees, Telugus, Gujaratis, and
Sikhs, are deeply rooted in Malaysian soil. Many settled here long
before large numbers of Malays themselves migrated to the peninsula.
Historical records reveal that hundreds of thousands of Malays from
Sumatra, Java, and Sulawesi migrated to Peninsular Malaysia only in the
late 19th and early 20th centuries, spurred by colonial labour demand
and economic opportunity.
For instance, Minangkabau settlers
formed significant populations in Negeri Sembilan, while Javanese
migrants settled in Johor and Selangor. Yet these migrants were absorbed
into the Malay identity due to their shared religion and language. It
is thus inconsistent – and unjust – to claim indigeneity as the basis
for exclusive ownership when many Malays themselves are descendants of
relatively recent immigrants.
Non-Malays have not only resided in
Malaya for generations but have also played an indispensable role in
building the country. Economically, the Chinese community transformed
Malaya into a global hub of tin mining and commerce. Entrepreneurs,
bankers, and small traders helped create a thriving business ecosystem.
The
Indian community, brought in under British rule, toiled in rubber
plantations, built railways and roads, and served in key roles within
the colonial civil service. Indian professionals – teachers, doctors,
engineers – were essential to public infrastructure and education. The
contributions of these communities were not peripheral; they were
foundational to the economic success of the country.
As noted by
Kernial Singh Sandhu, a renowned academician, Chinese and Indian
capital, enterprise and labour contributed significantly towards the
creation of modern Peninsular Malaysia. In a similar vein, Charles
Vlieland, who compiled the 1931 Census Report, highlighted the fact that
the “phenomenal development” of Peninsular Malaysia has been due
largely to the “industry, enterprise, and commercial genius” of the
Chinese.
Urban centres such as Kuala Lumpur, Ipoh, George Town,
and Seremban flourished through the combined effort of all ethnic
groups. The tin boom of the late 19th and early 20th centuries, driven
largely by Chinese enterprise and labour, helped turn Ipoh into the
“City of Millionaires”. Kuala Lumpur’s emergence as the capital was
underpinned by the labour of Indian and Chinese workers, who built its
railways, drainage systems, and buildings.
Moreover, non-Malay
philanthropists and leaders established schools, temples, churches,
hospitals, and social institutions that served both their own
communities and the nation at large. Institutions like Chung Ling High
School, the Vivekananda Ashrama, and St. John’s Institution exemplify
the civic spirit of non-Malay Malayans.
Strength in unity
These
contributions are not limited to economic development. Non-Malays also
played crucial roles in securing Malaya’s independence. The multi-ethnic
Alliance Party – comprising Umno, MCA, and MIC – negotiated
independence on the basis of interethnic cooperation and mutual respect.
Tunku
Abdul Rahman, Malaya’s first Prime Minister, repeatedly stressed that
independence was achieved through the unity and partnership of all
races. He envisioned a Malaya for all Malayans – not an exclusive
homeland for any single ethnic group.
To assert that Peninsular
Malaysia belongs exclusively to the Malays is to erase this shared
legacy and marginalise generations of loyal citizens. It is a dangerous
narrative that fractures our unity, undermines social cohesion, and
betrays the inclusive vision on which our nation was founded.
Such
rhetoric also damages our nation’s global image. In a world that prizes
inclusivity, pluralism, and human rights, the idea of a mono-ethnic
nation is outdated and contrary to democratic values. It tarnishes our
reputation as a progressive, harmonious society.
To conclude, the
strength of our nation lies not in the dominance of one race, but in the
unity of all its people. Let us rise above toxic rhetoric and embrace
our diversity as a source of strength. Let us think and act as fellow
citizens, committed to building a truly united, just, and progressive
nation – for all.
