Letter to the Editor
By Datuk Dr Jayum Jawan
In the last few years, with the explosion of information and communication technologies, Dayaks enjoyed new little bounded social media. Their platforms come abuzz with many ‘randau atas angin’ or cyber talks covering topics from the seas to the sky. Clean piped water and 24-hour electricity remain contentious for Dayaks living in the deep interior.
For this group of Dayaks, rivers and waterways are dirty, rendering water undrinkable, unlike how it was a few decades ago. Rivers and waterways are clogged with timber waste and the water is polluted with palm oil effluvium as well. Electricity supply is still unstable and many communities in the deep interior still rely on generators. Thus, their access to the outside world through the internet is very limited and intermittent at best. But having electricity does not equal access to the internet.
Land continued to be hotly debated, and the general sentiment is that Dayaks are losing their rights to their native lands handed down from generations before them. They have been barking at authorities to little avail, and only to be told that they can claim their native customary rights land using Land Code Section 6 for the perimeter survey, i.e. group ownership before individual plots are recognised and issued with individual titles.
Section 18 grants individual titles when subdivisions (i.e. as to the portion to each) are agreed upon by those having claims under Section 6. Some argued and refused to apply for their NCR land under Section 6 because through this section they claim that they would eventually and legally lose those land left out from the survey under Section 6.
This, they argued, is tantamount to getting some of their NCR land to be recognised while giving up on some portions that would not be included under Section 6. Due to this, the method continued to be contested as a means by which the right to claim NCR land may eventually lead to the loss of a substantial portion of their NCR land.
Many postings of messages on social media concur with the fact that after more than half a century since Malaysia’s formation, Dayaks are still behind in various aspects of development whether social, economic or political.
This is contrary to Malaysia’s promise of bringing development to Dayaks and Sarawak that was pledged to the Dayak paramount leader, the late Tun Datuk Temenggong Jugah, and Dayak community leaders who were brought to tour the Peninsular to view progress there with their own eyes. The tour was aimed at increasing support among the Dayaks for the Malaysia idea.
Many Dayak members on social media agree with the view that their community is being short-changed in Malaysia and Sarawak as well. They lamented the fact that Dayaks, being the largest ethnic group in Sarawak, are not duly treated in various public sectors.
The issue is even worse at the federal level where no Dayak can be found in any top echelon of the federal government agencies in positions such as secretaries-general, deputies secretary-general, heads of divisions and in top management of the many government agencies as well as in government-owned, government-controlled or government-linked firms. However, while many issues discussed by and in many Dayak social media groups are valid, random data on various government websites back their conclusions.
The irony is that Dayaks in those social media groups are slow to arrive at what they can do to change the dilemma facing their community. Many have suggestions with the view to waiting for others to operationalise their propositions. Few bother to take up the challenge to work together other than just paying lip services and hoping that others would pick up and carry through their suggestions or propositions. At best, many would simply give emojis such as the ‘thumbs up’ signs to indicate support of postings.
Of interest to note is the fact that there will always be sceptics in any group who would ridicule whatever ideas or suggestions that are being posted. Some would allude to the fact that these suggestions or propositions have either been made before, or used with less success in different contexts and by different task groups.
In every social media group, there are a few disruptors to cast aspersion and divert attention away from the main and serious issues in discussion. There are a few Dayaks who argued that in the 1960s their leaders were less educated compared to leaders of other communities. Thus, these Dayak leaders were easily outmanoeuvred by others, and subsequently peripheralised. But then again, is this argument still valid?
Today there are many professional Dayaks in all fields of endeavours, but the consensus needed to move the community forward remains a daunting task. Every educated and professional Dayak have their own opinion, vision, and strategies.
In the end, there is no convergence that is needed to mobilise the community together to achieve a common goal although many would easily agree that unity is the top priority in bringing together Dayaks moving forward.
So, what are the common goals that may be the New Year resolutions that Dayaks are looking for? First, it is unity, the coming together, ideologically if not physically. This can take the form of agreement on how they can come together and move ahead as one unit.
Second, the catalyst must be in the common action. Although they may be in different social and political organisations, if all share the same vision and mission, the fate of the Dayaks can be improved alongside those who are more united and advanced.
Third, there must be a general consensus that the unification of Dayaks is not a threat to the Malays and Melanau and neither to the Chinese in SUPP and DAP, but to further strengthen the State ruling coalition for fairer governance and sharing as well as inclusivity.
Lastly, the accepted idiom that Dayaks present in all political organisations being likened to planting many fishing rods in different parts along the river to ensure that at least one will catch the fish is no longer a valid analogy.
The unity of each ethnicity ensures inclusivity and deserved attention. Dayak division is a major disadvantage and the edge for others in political contestation in the State since the 1970s. Until the Dayak masses address this, the fate and future of their community remain as it has been for the last 60 years or so.
Datuk Dr Jayum Jawan is a Fellow of the Academy of Sciences Malaysia (ASM) and a member of the National Unity Advisory Council (NUAC).
This is the personal opinion of the author(s) and does not necessarily represent the views of DayakDaily. Letters to the Editor may be lightly edited for clarity.
— DayakDaily
