Racism: The case of Malaysia and Sabah

RACISM has existed in human societies for centuries and continues to persist as a significant social issue across many parts of the world. In earlier periods, racist attitudes were often expressed privately or confined within small communities, thus remaining largely obscured from broader public awareness. However, in the contemporary era, the widespread proliferation of social media has rendered such attitudes far more visible. Platforms such as Facebook, Instagram, Twitter and TikTok enable individuals to disseminate their opinions instantaneously and to vast audiences. While these platforms facilitate communication and global interconnectedness, they simultaneously expose prejudices that might previously have remained concealed.

One domain in which racism has become particularly conspicuous is international sport. Professional football players, especially those of African descent, are frequently subjected to racist abuse from spectators both in stadiums and through digital platforms. Brazilian footballer Vinícius Júnior, for instance, has repeatedly endured racist chanting and offensive behaviour while representing Real Madrid in Spain’s La Liga. Likewise, English players Marcus Rashford and Bukayo Saka were subjected to a barrage of racist comments on social media following the UEFA Euro 2020 Final after England’s defeat to Italy. These incidents underscore the persistence of racism even among elite athletes who enjoy global recognition and success. They further highlight the capacity of social media to magnify discriminatory behaviour, enabling offensive remarks to circulate rapidly on a global scale.

Racism may equally manifest within political discourse. During his presidency, Donald Trump attracted criticism for remarks concerning immigrants and minority communities that many observers perceived as racially insensitive. Certain statements relating to immigration and particular nations generated widespread debate and were condemned by civil rights organisations and political leaders. Conversely, his supporters contended that such remarks reflected policy positions rather than racial prejudice. Controversies of this nature illustrate the extent to which statements by influential political figures can shape public discourse on race and identity. When political leaders employ language that is perceived as divisive or discriminatory, it may reinforce entrenched stereotypes and exacerbate existing social tensions.

Although I have never personally encountered racism, it is widely acknowledged that it persists within Malaysia, including in the state of Sabah. The dynamics of racial relations in Malaysia are shaped by the nation’s diverse demographic composition and historical development. Nevertheless, the nature of these interactions may vary across different regions. In Sabah and Sarawak, for example, cultural and racial intermingling is especially prevalent, with families frequently comprising members from multiple ethnic backgrounds. Within my own extended family, there are Chinese, Indian, Malay and European relatives. Such diversity reflects a social environment in which intermarriage and multicultural relationships are commonplace. However, diversity alone is insufficient to eradicate prejudice entirely. It is therefore essential to develop a nuanced understanding of racism, to examine its manifestations within Malaysia and Sabah, and to consider the mechanisms that safeguard racial harmony.

Racism may be broadly defined as prejudice, discrimination or hostility directed against individuals or groups on the basis of their race or ethnic background. It is frequently underpinned by the belief that certain racial groups are inherently superior or inferior to others. This phenomenon manifests in multiple forms, including individual prejudice, institutional discrimination and systemic inequality. At the individual level, racism is expressed through attitudes and behaviour. Individuals may harbour stereotypes regarding particular racial groups, attributing to them assumed characteristics or abilities. While such stereotypes may appear innocuous, they can perpetuate harmful assumptions and contribute to social exclusion. Remarks concerning a person’s skin colour, accent or cultural practices, for example, may appear trivial yet carry deeper implications of disrespect and marginalisation.

Institutional racism arises when policies or practices within organisations disadvantage certain racial groups, whether intentionally or inadvertently. Such disparities may be evident in areas such as employment, housing or education. Even in the absence of explicit discrimination, historical and socio-economic factors may result in unequal outcomes. Communities that have experienced economic disadvantage in the past, for instance, may continue to encounter barriers to accessing quality education or employment opportunities. Structural racism, by contrast, refers to broader societal patterns that sustain inequality over extended periods. Historical processes such as colonialism, economic disparity and migration trends have shaped the distribution of resources and opportunities among different communities. These inequalities may persist across generations, even in societies where overt discrimination has diminished.

It is equally important to distinguish racism from cultural identity. Individuals and communities naturally take pride in their heritage, traditions and language. Such expressions of identity are both legitimate and valuable. Racism emerges only when this sense of pride evolves into hostility or a belief in the inferiority of other groups.

Malaysia is widely regarded as a multicultural nation comprising Malays, Chinese, Indians and numerous indigenous communities. This diversity has developed through centuries of migration, trade and colonial influence, which continues to shape the country’s social and political landscape. In everyday life, Malaysians from diverse backgrounds generally coexist harmoniously. In urban centres such as Kuala Lumpur and George Town, individuals of different ethnicities collaborate in professional settings, pursue education together and reside in multicultural neighbourhoods. The nation’s culinary culture offers a vivid illustration of this diversity. Malaysians regularly enjoy Malay dishes such as nasi lemak, Chinese cuisine such as dim sum and Indian food such as roti canai irrespective of their own ethnic identity. Hawker centres and food courts often serve as spaces where individuals from different communities interact, reflecting the integration of cultural practices in daily life.

Despite this general harmony, Malaysia has experienced episodes of racial tension. The May 13 Incident remains a pivotal historical event that illustrates the way political and economic grievances can escalate into racial conflict. In response to this crisis, policies were introduced to address socio-economic disparities and to promote national unity. In contemporary Malaysia, social media has intensified discussions surrounding race and identity. Digital platforms enable individuals to articulate their views on cultural and political matters but they may simultaneously facilitate the spread of insensitive or inflammatory remarks. Viral content relating to racial or religious issues can generate extensive public debate, revealing underlying sensitivities within society.

Nevertheless, Malaysia has largely sustained a stable multicultural environment. Cultural celebrations such as Hari Raya Aidilfitri, Chinese New Year, Deepavali, Kaamatan and Gawai encourage interaction among different communities. The tradition of open houses, in which individuals invite friends and neighbours of various backgrounds to share in festive celebrations, fosters interpersonal relationships and mutual understanding. These practices contribute significantly to the maintenance of social cohesion.

The social context of Sabah is particularly noteworthy owing to its exceptional ethnic diversity. The state is home to numerous indigenous groups, including the Kadazan-Dusun, Murut, Rungus and Bajau communities, alongside Malay and Chinese populations. This diversity has cultivated a social environment characterised by frequent cultural interaction. Intermarriage between different ethnic groups is especially common, resulting in families that embody multiple cultural identities. Children raised in such environments often grow up embracing diverse traditions, thereby diminishing rigid ethnic boundaries.

Cultural festivals further exemplify Sabah’s inclusiveness. The Kaamatan harvest festival, for instance, is celebrated not only by the Kadazan-Dusun community but by individuals from other ethnic groups as well. Traditional performances and communal activities bring people together, reinforcing a shared cultural experience. Similarly, religious celebrations such as Hari Raya and Christmas are often observed collectively, reflecting a spirit of inclusivity that transcends ethnic and religious distinctions. A strong sense of regional identity further contributes to social harmony, as many residents identify primarily as Sabahans rather than emphasising ethnic differences.

Although Sabah is generally characterised by inclusiveness, certain challenges remain. Issues relating to immigration, employment and political representation occasionally give rise to tensions. Discussions surrounding undocumented migrants, for example, may generate concerns about economic competition and access to resources. However, such tensions are typically rooted in administrative and economic considerations rather than deeply entrenched racial hostility.

Various safeguards exist within Malaysia to preserve racial harmony and mitigate discrimination. The Malaysian Constitution provides a foundational framework that recognises the rights of citizens while safeguarding the cultural identities of diverse communities. Further legal provisions exist to deter actions or speech that may incite racial hatred or disrupt public order. Education plays a pivotal role in fostering understanding and tolerance. Schools emphasise values such as cooperation, respect and unity while national principles such as the Rukun Negara promote shared moral and civic responsibilities.

Cultural interaction further reinforces social cohesion. Festivals, community activities and open-house traditions create opportunities for individuals to engage with one another across cultural boundaries. Regular interaction helps to challenge stereotypes and cultivate mutual respect. In addition, the responsible use of social media has become increasingly important. Enhancing digital literacy enables individuals to critically evaluate information and avoid disseminating content that may exacerbate racial tensions.

Racism remains a multifaceted issue that continues to affect societies globally. In the digital age, it has become more visible through online platforms, public discourse and international events such as sport. While these developments reveal the persistence of prejudice, they likewise provide opportunities to address and challenge discriminatory attitudes.

Malaysia’s multicultural composition presents both challenges and opportunities in maintaining racial harmony. Despite occasional tensions, the country has established social practices and institutional safeguards that support peaceful coexistence. Sabah, in particular, offers a compelling example of the way diversity can foster inclusiveness. Intermarriage, shared cultural practices and a strong regional identity contribute to a society in which differences are embraced rather than resisted. Families such as my own extended family, comprising Chinese, Indian, Malay and European members, illustrate the way multicultural relationships can be integrated into everyday life.

Ultimately, addressing racism requires sustained commitment from individuals, communities and institutions. Through education, respectful engagement and responsible communication, societies can cultivate greater understanding and ensure that diversity serves as a source of unity rather than division.

Dr Richard A. Gontusan is a Human Resource Skills Training and Investment Consultant. His views expressed in this article are not necessarily the views of The Borneo Post.