Land Below the Wind, the case for Bumi di Bawah Bayu

THE moniker “Land Below the Wind” is deeply embedded in the identity of Sabah, carrying with it centuries of geographical meaning, maritime experience and cultural memory. It evokes a land shaped not by political borders but by natural forces, particularly the monsoon winds that once governed the movements of sailors and traders across the seas of Southeast Asia. The phrase suggests calmness rather than turbulence, shelter rather than exposure, and continuity rather than disruption. It speaks of a place slightly removed from the violent storms that ravaged lands further north, and of a people whose lives evolved in harmony with wind, sea and soil. Yet when this evocative English phrase entered Malay usage, a subtle but significant shift occurred, one that narrowed its meaning and weakened its cultural resonance.

The commonly used Malay translation, “Negeri di Bawah Bayu,” introduces an administrative dimension that the original phrase never intended. The English word “land” is expansive and descriptive, referring to territory, earth and place without reference to governance. By contrast, the Malay word “negeri” is a political term, denoting a state within a federation. Its inclusion reframes a geographical and cultural description into an administrative one. A more accurate and meaningful translation is “Bumi di Bawah Bayu,” a phrase that restores the original sense of land, belonging and continuity, while aligning naturally with local linguistic and cultural tradition.

The phrase “Land Below the Wind” gained international recognition through the writings of Agnes Newton Keith, an American author who lived in Sandakan during the late 1930s. Her husband, Harry Keith, served as a forestry conservator for the British North Borneo Chartered Company, a role that immersed the couple in the physical and cultural landscapes of North Borneo. Agnes Keith wrote with attentiveness and empathy, transforming ordinary experiences into vivid reflections of life in a land unfamiliar to many of her readers. Her memoir, published in 1939, bore the title “Land Below the Wind,” a phrase she adopted rather than invented. Long before her arrival, sailors navigating the South China Sea and the Sulu Sea had used the expression to describe territories lying south of the typhoon belt.

For generations, seafarers feared the destructive storms that battered the northern Philippines and the Pacific. These typhoons were unpredictable and often devastating. Through experience, sailors learned that lands lying below this belt were spared the worst of these tempests. These regions enjoyed calmer winds and more navigable seas, making them safer havens for maritime travel. The phrase “below the wind” thus emerged as a practical geographical descriptor but it also carried emotional significance. It represented safety, relief and a gentler relationship with nature. Sabah, located at the northern edge of Borneo yet removed from the direct path of typhoons, fit this description precisely.

The people of Sabah understood this reality long before it was documented. Coastal communities developed livelihoods attuned to the rhythms of the monsoon. Fishing practices, trade routes and boat designs reflected deep knowledge of seasonal winds and currents. Oral traditions and rituals reveal a worldview shaped by close observation of the natural environment. When Agnes Keith adopted the phrase, she captured an existing truth and gave it literary permanence. Over time, the phrase became inseparable from Sabah’s public identity, embraced by Sabahans as a poetic reflection of their land and character.

However, when the phrase was translated into Malay, the choice of “negeri” altered its meaning. The English word “land” conveys openness and physicality. It suggests soil, landscape and homeland. The Malay word “negeri,” however, belongs to the language of administration and governance. It categorises rather than evokes. This linguistic shift is not merely technical, it reshapes perception. A phrase that once described a land shaped by wind and sea becomes one that defines a political unit within a federal system.

The Malay language already possesses a word that mirrors the breadth and depth of the English “land.”

That word is “bumi.” “Bumi” signifies earth, homeland and origin. It reflects a relationship between people and land that is cultural, emotional and historical. It appears frequently in Malay expressions that celebrate identity and belonging. In the context of Sabah, “bumi” resonates strongly because the indigenous communities of the region understand land not as abstract territory but as lived heritage. For the Kadazan, Dusun, Murut, Bajau, Rungus, Orang Sungai and others, land is inseparable from identity. Mountains, rivers, forests and seas form part of collective memory and cultural continuity. “Bumi di Bawah Bayu” therefore reflects a relationship that “Negeri di Bawah Bayu” is incapable of conveying.

The wisdom of choosing “bumi” is evident when one considers Sarawak’s own moniker. Sarawak describes itself as “Bumi Kenyalang,” a phrase that honours its cultural symbol, the hornbill, while affirming its bond with the land. Sarawak resisted choosing “Negeri Kenyalang,” a decision which was both intuitive and wise.

By avoiding an administrative term, Sarawak preserved the poetic and cultural depth of its identity. Sabah stands as the only state or region in Malaysia whose commonly used moniker includes the word “negeri.”

Other states refer to heritage, virtue or symbolism rather than administrative status. This distinction alone highlights the unsuitability of “negeri” as a defining word for Sabah’s identity.

The argument for “Bumi di Bawah Bayu” is further strengthened by Sabah’s political history. When Malaysia was formed in 1963, Sabah, Sarawak, Singapore and Malaya entered the federation as distinct territories.

Sabah and Sarawak were recognised as regions with specific rights and considerable autonomy, reflecting their unique historical and cultural circumstances. Although subsequent political developments blurred this distinction, contemporary discourse has increasingly acknowledged the regional status of Sabah and Sarawak. The continued use of “negeri” in Sabah’s moniker fails to reflect this historical reality. “Bumi,” by contrast, aligns with Sabah’s original standing and affirms its broader identity as a region rather than a mere administrative subdivision.

Beyond language and history, the choice of words carries psychological significance. Names shape the way communities see themselves. They influence self perception, confidence and collective pride. When a name reflects the truth of a people’s history and relationship with their land, it strengthens cultural confidence.

When it reduces identity to administrative classification, it can quietly erode a sense of belonging. The repeated use of “negeri” reinforces the idea of Sabah as one unit among many, rather than as a land with its own narrative and dignity.

By adopting “Bumi di Bawah Bayu,” Sabahans would hear their homeland described in language that resonates with their lived experience. The word “bumi” affirms belonging and continuity. It acknowledges the land as something more than territory. This affirmation strengthens cultural confidence and fosters a more grounded sense of self. It encourages Sabahans to view themselves as belonging to a region shaped by its own winds, stories and landscapes rather than as citizens of a bureaucratic compartment. This understanding fosters unity because identity centred on land and culture transcends administrative boundaries.

For younger Sabahans, the impact is particularly meaningful. Growing up with the phrase “Bumi di Bawah Bayu” offers a narrative that honours heritage and affirms place. It provides a psychological anchor rooted in history and culture rather than governance. Language plays a powerful role in identity formation, and a name that reflects truth supports continuity across generations.

The land itself reinforces the legitimacy of this choice. At Tanjung Simpang Mengayau, where the South China Sea meets the Sulu Sea, the winds carry echoes of countless journeys. The Crocker Range rises with quiet endurance. Rivers cut through valleys shaped by centuries of human life. Coral reefs, scattered islands, longhouses and coastal settlements all testify to a relationship between people and land that extends far beyond administrative definition. Sabah’s identity lies in its landscapes, cultures and winds.

To adopt “Bumi di Bawah Bayu” is therefore not merely a linguistic adjustment. It is a restoration of meaning. It honours the original spirit of “Land Below the Wind,” aligns with local cultural expression, reflects historical truth and strengthens the psychological well being of the people. It follows the wisdom shown by Sarawak and places Sabah’s identity where it belongs, in the land itself.

Sabah has always been shaped by wind, sea, mountain and story. It is a region of memory and belonging, of continuity and cultural depth. Its most fitting name in Malay is one that reflects these truths clearly and respectfully. Sabah has always been, and remains today, Bumi di Bawah Bayu.

Footnote

Dr Richard A. Gontusan is a Human Resource Skills Training and Investment Consultant. He strongly recommends changing Sabah’s Malay moniker to “Bumi di Bawah Bayu” to reflect the true meaning of “Land Below the Wind.” His views expressed in this article are not necessarily the views of The Borneo Post.