THERE has never been a scarcity of public discourse and literature on issues related to religious tolerance. Calls for toleration of group differences to achieve intergroup harmony continue to be heard, but the general desire to return to a time when racial and religious divides were blurred would almost remain a theoretical proposition that borders on wishful thinking.
However, lamenting what has emerged and tainted our once harmonious social fabric will not bring us any closer to bridging the social gaps, let alone restoring the glory days of a religiously colour-blind community.
The past has escaped us, never to return.
Toxic politics, which thrives on the theatrics of ethnic and religious sensitivity, is the main culprit, driving a wedge through the finely-knit social fabric, causing cracks to appear and creating a discomforting and domineering presence in a plural society.
It breeds suspicion, fear, bias, subjugation, controlled thought and belief trajectories, and other schisms. Sensitivity has emerged in social narratives, and people have become increasingly conscious of not wanting to cross certain lines for fear of incurring the wrath of certain groups, which may culminate in unacceptable tolerance, even if the lines are imagined.
You can’t defeat extremism solely on your terms and in your turf. Staying politically polite and correct is not enough, for the battle is not an open physical combat but one that is fought in the minds and across institutions and social human networks over long periods of time.
Political correctness and wise long-term measured steps may be up for review.
Against this backdrop, I have taken the liberty to situate the discourse on faith vis-à-vis the dynamics of a plural society in the context of present-day Sarawak with attention given to reviewing the contributions and purposeful impact of Unit For Other Regions (Unifor).
I have also chosen to limit the discussion to the Christian faith, irrespective of denominations, and attempt to shed light on how the said community of faith has benefited from the role and contributions of Unifor since it came into existence and what more can be expected in the community’s journey of faith.
The limitation should not alarm us, nor cause us to cast a mind of indifference on Buddhism, Hinduism and Taoism whose followers are also beneficiaries of Unifor.
As part of the Sarawak government’s effort to maintain racial and religious harmony, Sarawak is the first in Malaysia to have such unit for other religions to look after issues relating to non-Islamic religions.
According to the 2021 census, Christians make up 63.1 per cent of Sarawak’s total population, and the major Christian denominations in Sarawak are Roman Catholics, Anglicans, Methodists, Sidang Injil Borneo (Borneo Evangelical Mission, or the SIB) and Baptists.
Unifor, which was founded on April 27, 2017, has distributed RM255 million in grants for the repair, upgrade, and construction of houses of worship and mission schools.
Premier Datuk Patinggi Tan Sri Abang Johari Tun Openg has approved an additional RM100 million grant for 2023.
Generous grants
The granting of financial aid to churches, temples and their religious schools by Unifor is a shot-in-arm for these religious bodies, which need funds to complete their churches or temples especially those in the rural areas, says former MP Datuk Mutang Tagal, an SIB church-going member who hails from Lawas.
For the first time, the government provided direct funding to these churches and temples.
This file photo, taken in November 2017, shows Deputy Premier Datuk Amar Douglas Uggah Embas (right) handing over the mock cheque for RM1 million, representing a government allocation for St Francis Anglican Church in Kota Samarahan, to its priest-in-charge Rev Dennis Gimang. Also in the picture are former state secretary Datuk Amar Jaul Samion (left) and former Stakan assemblyman Datuk Amar Mohammad Ali Mahmud.
Prior to 2017, these churches and temples received small financial grants from their elected representatives (YBs) in Parliament and the state, through their YBs’ Minor Rural Project (MRP) allocations. Since 2017, the Sarawak government has spent a total of RM255 million for these churches and temples.
In 2023, the allocation approved for Unifor is RM100 million.
This is a staggering amount from the Sarawak government to the churches and temples in Sarawak.
Datuk Peter Minos, the chairman of Kota Samarahan Municipal Council, applauds Premier Abang Johari’s leadership, describing the latter as providing unqualified care and concern to non-Muslim communities.
Unifor is living proof of this his leadership is deeply appreciated by the faith community.
Many churches, mission schools, and theological seminaries have been able to expand their capacities and upgrade their facilities as the population of the faithful continues to grow, particularly in rural Dayak areas, thanks to Unifor financial grants for structural upgrading.
Minos gives thumbs up to the leadership of the Premier of Sarawak, describing the latter as extending unqualified care and concern to the non-Muslim communities.
While Unifor must be commended for providing financial grants for physical upgrading purposes to deserving applicants, there is also the other side to the story.
This relates to the subliminal and strengthening of faith, albeit physically undefined, for which churches and congregations must reciprocate with ecclesiastical acts that promote and strengthen kindness and goodwill among the community of faith.
It is a call to action and responsibility in the development of the community’s faith.
While welcoming the provision of funds by Unifor to Christian missions and houses of worship for the Hindus, Buddhists, and Taoists, Serembu assemblyman and Parti Pesaka Bumiputera Bersatu (PBB) Youth chief, Miro Simuh, also highlights the existing assistance provided by local assemblymen through their rural development aid funds. The additional Unifor grants would help to strengthen the financial health of rural churches and allow them to plan their activities in the mission field.
Miro highlights the existing assistance provided by local assemblymen through their rural development aid funds, in addition to the Unifor grants.
Balancing physical growth with faith
Physical structures alone are insufficient to nurture and deepen believers’ faith, particularly in the rural areas where a significant number of the so-called faithful are caught between faith and pagan tradition.
It calls for the active presence of good stewardship capable of encouraging and leading them back to the righteous path and nourishing them with the message of their Christian faith in order for them to grow in strength and spirit and influence others in the community.
Although this is outside of Unifor’s jurisdiction, Christian assemblymen and MPs, particularly in the rural Dayak areas, can help supplement the efforts of church clergymen by encouraging their constituents to abandon old pagan rituals and adhere to the practices of their Christian faith without compromise.
These assemblymen and MPs may serve as stewards of the faith in the eyes of their rural constituents, as well as a channel for the community to air their concerns and expectations to Unifor and the local parish.
As communitarians, the assemblymen and MPs are expected to be moralists who participate in the community’s social, cultural, and spiritual life.
Core of faith must not be compromised
On a more sobering note, Deputy Minister for Transport Sarawak (Riverine and Marine) Dato Henry Harry Jinep, observes that while much money has been spent on the physical aspect of the church, it must not jeopardise the fundamental core of the belief, which includes alms and giving.
Henry, a devout Catholic, believes that if the church becomes too reliant on Unifor, it will be unable to be self-sufficient and sustainable in the long run.
Henry observes that while much money has been spent on the physical aspect of the church, it must not jeopardise the fundamental core of the belief, which includes alms and giving.
According to him, people by nature tend to forget what has been given to them, especially when it is free.
Do not expect gratitude or appreciation from the many people who benefit from Unifor grants. Only those at the higher echelon of the church hierarchy would do so.
In more crude terms, don’t expect the masses to return a political favour.
The granting of financial aid to churches, temples and their religious schools by Unifor is a shot-in-arm for these religious bodies, says Mutang.
While acknowledging the good work carried out by Unifor through grants to churches, Mutang expresses concern that congregations in the rural SIB churches may begin to be complacent in their fundraising through tithings and offerings to finance the church buildings and their activities.
Of late, some SIB churches that are embarking on constructing their own church buildings, Bible schools, extension or renovation of existing buildings are talking about getting 100 per cent funding from Unifor.
This is not a healthy trend, and it does not augur well for the spiritual growth of the faithful.
Dependency syndrome
Mutang points out that since 2017, the top leadership of SIB have cautioned its members of the looming danger of ‘subsidy mentality’ and over dependence on Unifor funds.
Remarking with Biblical references, he says while the faithful know that ‘God owns the cattle on the thousand hills’, and that ‘all silver and gold on earth are mine, says the Lord’, the faithful also know that the government of the day is God’s representative on earth.
Hence, a balance must be struck. By all means, request and receive these funds from Unifor, and thank God for making it possible.
However, the faithful must continue to give their tithes and offerings to the churches because they are an act of spiritual worship to God. God owes no one anything, yet He has blessed all across the state abundantly.
Despite our diverse racial and religious backgrounds, we hope that Sarawak will continue to be a beacon for racial harmony, religious freedom, social and cultural tolerance, and mutual respect among all races. More than tolerance, we should be accepting of each other’s cultural and religious differences and nuances, unrelenting in the pursuit of common dotted lines that can be joined to form a strong bonding force.
The new narrative should thus read ‘tolerance and acceptance’.
Expectations are also high that the Sarawak government will continue to be sensitive to its citizens’ religious needs, and that funds extended to churches and temples will be free of political interference, as the right of the people to religious freedom is enshrined in the Federal Constitution.
* Toman Mamora (PhD Nottingham, UK) is a communication and research consultant. He comments on contemporary social and political issues and seeks to raise public opinion on subjects of societal value.