Does Peninsular Malaysia Belong Exclusively To The Malays

---

 



In recent years, the claim that Peninsular Malaysia or West Malaysia (formerly Malaya or Tanah Melayu) belongs exclusively to the Malays (‘Malay land’) has gained traction among certain political factions intent on promoting the divisive and self-serving ‘Ketuanan Melayu’ (Malay supremacy) agenda.
This assertion is deeply flawed – historically, constitutionally, and morally. It undermines the spirit of inclusivity enshrined in our Federal Constitution and distorts the richly pluralistic history of our nation.
If left unchallenged, such a narrative risks fostering division and disenfranchising millions of non-Malay citizens whose forebears not only played a vital role in shaping Peninsular Malaysia but also lost their lives in developing its infrastructure due to disease, snake bites, exhaustion and malnutrition.
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. - Mkini
RANJIT SINGH MALHI is an independent historian who has written 19 books on Malaysian, Asian and world history. He is highly committed to writing an inclusive and truthful history of Malaysia based on authoritative sources.
The views expressed here are those of the author/contributor and do not necessarily represent the views of MMKtT.

---