Sino-Native

The Sino-Native, often referred to simply as Sino, represent a population with a diverse background resulting from marriages between the Chinese community and the indigenous peoples of Sabah. They are distinguished by their mixed genealogical heritage, resulting in a fusion of oriental and local cultures. This blending of traditions has given rise to distinct sub-groups within the Sino community, most notably Sino-Kadazan, Sino-Dusun, Sino-Murut and Sino-Rungus.
Analogus to other Peranakans of Maritime Southeast Asia, the Sino-Natives embody a unique cultural blend resulting from intermarriages between Chinese and the indigenous peoples of Sabah. This cultural synthesis is evident in various aspects of their lives, including language, cuisine, customs and religious practices.

Cultural nomenclature

The term "Sino" is often rendered in Malaysian Mandarin as "Bàn táng fān". Similarly, terms like Peranakan, Peranakan Cina and Peranakan Tionghua, mostly used by older Sino generations, also highlight this unique identity.
While "Sino" commonly refers to denote individuals with mixed Chinese and Kadazan-Dusun, Murut or Rungus heritage, it is occasionally extended for other biracial Sabahan people that have Chinese ancestry, such as Sino-Bajau, Sino-Brunei and Sino-Bisaya. However, such extensions are rare and occur infrequently within Sabah's ethnic landscape.

History

Historical intermarriage

The historical practice of intermarriage between Kadazans and Chinese can be traced back to the mid-18th century, specifically between the 1760s and 1790s. During this period, the Brunei Sultanate played a pivotal role in facilitating the migration of thousands of Chinese farmers to Sabah, with the aim of bolstering pepper cultivation for the global market. These Chinese farmers, backed by Bruneian landlords, embarked on establishing pepper plantations along the west coast of Sabah, marking a significant economic and cultural exchange between the Chinese and local communities.
British explorer Dalrymple provided early documentation of this phenomenon, noting in his records that around 50 Chinese individuals from Brunei and the local Dusun community cohabited at the mouth of the Tuaran River on Sabah's western shores. This coexistence and collaboration in agricultural endeavours laid the foundation for subsequent interactions and intermarriages between the Chinese immigrants and the indigenous Kadazan communities.
In 1776, explorer Thomas Forrest further documented the presence of Chinese-operated pepper plantations, this time at the mouth of the Putatan River. His accounts shed light on the expanding role of Chinese settlers in the agricultural activities of the area, highlighting their significant contribution to Sabah's economic development during that era.

Emergence of Sino-Natives

In a broader context, the intertwining of Chinese and indigenous communities in North Borneo has given rise to diverse Sino-Native groups.
The earliest documented mention of the Sino-Natives dates back to Spenser St. John's account in 1862. St. John, who served as the British Consul to Brunei at that time, chronicled the migration of Chinese traders from Labuan to Sitompok-Bundu and the Klias Peninsula. These migrants intermarried with native families, leading to the emergence of the Tatanas or Sino-Dusuns, a community that has retained significant Chinese cultural influences. St. John noted that many of the descendants claimed Chinese ancestry and were proficient in the Hokkien dialect, showcasing the cultural fusion resulting from these unions.
In his extensive study "Pagans of North Borneo," Owen Rutter provided a detailed analysis of how Chinese culture has profoundly influenced the Bundu Dusuns. He meticulously explored the unique Chinese cultural elements embedded within this particular group, emphasising their distinctive characteristics compared to other Dusun communities across North Borneo. Rutter's research underscored the substantial impact of historical intermarriages and ongoing cultural exchanges on the Bundu Dusuns, shedding light on the intricate dynamics of cultural assimilation and hybridisation within the region.
In a more contemporary context, Monica Glyn-Jones, a well-regarded anthropologist trained at Cambridge University, conducted an in-depth study on the Dusun community of Penampang from 1949 to 1951. In her study, she dedicated a chapter specifically to the Sino-Natives, delving into their relationship dynamics with the Chinese and exploring the concept of mutual acceptance within these mixed heritage communities.
Further insights into these mixed heritage communities were provided by Father A.G. Lampe, who highlighted the presence of Sino-Kadazans in areas like Klias and Kuala Penyu. His observations underscored the complex interplay of cultural heritage and identity formation resulting from historical intermarriages. The preservation of Chinese cultural customs among the Sino-Kadazans reflects the ongoing cultural complexities within these communities, offering valuable insights into the diverse cultural tapestry of North Borneo.

From intermarriages into a biracial identity

The intermarriage between Kadazans and Chinese in the mid-18th century had far-reaching consequences, eventually leading to the formation of the Sino community as a community with its own cultural identity. This community's emergence was significant enough to gain official recognition from the British government in 1951, a recognition that encompassed the Sino-Native sub-ethnic group, which by then had grown to a substantial population of 6,468 individuals.
The Sino population in North Borneo, known today as Sabah, stood out due to its size, surpassing some well-established ethnic groups in the region such as the Iranun and Tidong during that period. This prominence prompted significant developments in 1952 when the British government took the step of permitting the Sino community to seek indigenous status through native courts.
The trajectory of recognition and acknowledgment continued even after Malaysia's formation in 1963. Consequently, the Malaysian government categorised Malays, the natives of Sarawak and Sabah collectively as Bumiputera, a term denoting indigenous people.

Challenges and protection

Despite these recognitions, the status of Sino-Natives as a distinct group has faced ongoing challenges. Legal and administrative measures were established during the British colonial era and after Malaysia's formation to acknowledge and protect the Sino community's rights and cultural heritage within Sabah's diverse population.
One significant aspect of this recognition has been the issuance of native certificates, which grant individuals the status of being native to Sabah. These certificates are crucial for accessing certain rights and privileges afforded to indigenous communities. However, there have been instances of controversy and misuse surrounding the issuance of native certificates, particularly concerning non-natives acquiring these certificates through improper means.
Such challenges have raised concerns about the legitimacy and integrity of the native certificate system. The issue of non-natives obtaining native certificates has led to debates and discussions within the legal and administrative frameworks of Sabah. Efforts have been made to address these challenges and ensure that the native certificate system remains fair and just for genuine indigenous communities, including the Sino-Natives, who have a rightful claim to their cultural heritage and identity.

Identity

Self-identification

In Sino-Native communities, self-identification varies significantly among individuals, reflecting a complex interplay of cultural heritage and personal identity. Some individuals strongly identify with their indigenous roots, while others lean towards their Chinese heritage. This variation in self-identification is influenced by factors such as family traditions, social environment and personal experiences.
The extent of this identification can vary, with some individuals feeling equally connected to both their native and Chinese roots. This dual identification allows them to integrate the cultural practices, languages and traditions of both heritages into their daily lives.

Native identity

Many individuals in Sino-Native communities identify predominantly with their native heritage. This is often due to the dominant cultural influence of one of their parents and the local environment in which they were raised. These individuals embrace indigenous customs, language and traditions and they may participate actively in community rituals and festivals. For them, their native identity is a source of pride and a significant part of their daily lives.
Several notable figures within the Kadazan society, including the late Datuk Rayner Fong Peng Loi, the late Datuk Richard Emmanuel Yapp, the late Datuk Frederick Jinu Tan whom are all natives of Penampang and the late Datuk Amadeus Leong from Papar, originally bore full Chinese names but immersed themselves in Kadazan-Dusun culture. They were recognised for their proficiency in the native Kadazan/Dusun language, particularly the Kadazan dialect spoken widely in their hometowns of Penampang and Papar, alongside their significant contributions to the community.

Chinese identity

Conversely, many individuals in Sino-Native communities also feel a stronger connection to their Chinese ancestry. This identification can be influenced by familial ties, particularly when the Chinese heritage is emphasised within the household. These individuals might celebrate Chinese festivals, speak Chinese dialects and engage in cultural practices passed down from their Chinese ancestors.
On the other hand, the Sino community's ability to preserve Chinese cultural traditions, despite the relatively low to medium population of Chinese individuals in areas such as Ranau, Tambunan, Keningau, Tenom, Kota Marudu, Pitas and Kota Belud, is noteworthy. The Sino community's efforts to maintain cultural practices, languages, and customs ensure that Chinese heritage thrives and remains a visible connection to their ancestry, even within a predominantly indigenous population.
A prominent example is the late Datuk Liew Vui Keong, a native of Kota Belud with a full-blooded Chinese father and a mixed-blooded mother. Liew was multilingual, aside speaking his native Hakka dialect, he was also fluent in Cantonese, which he learned while serving as a member of parliament in Sandakan; Dusun and Bajau, reflecting his upbringing in a multiracial, multireligious and multilingual background. Additionally, he was fluent in Standard Mandarin, having attended a Chinese-medium primary school, as well as English and the national Malaysian language.