There has been a "systematic attempt to downplay the historical fact of Indian influences in Malay culture”, according to a book, Contemporary Malaysian ​Indians, which was launched last week.

The 640-page book also discusses the current Indian community’s dilemma and the scenario of "discontent to despair and then to hope" in reflecting encounters with the plantation community since 1961.

According to Universiti Malaya’s history professor Sivachandralingam Sundara, 58 years after independence, there seems to be an agenda to "deny or omit significant aspects of our glorious past".

He goes on further to note the Hindu influences that have shaped Malay culture.

Siva and Ravichandran Moorthy, in their historical accounts on Malaysian Indians, provided a comprehensive analysis of culture, politics, economy and ethnic relations in their chapter of the book.

They also made reference to the contemporary period. The description of the origin of the Indian community and its cultural influence has significant historical implications.

Siva traces the Indian presence as far back to the fourth century AD when the Malay Peninsula already enjoyed links with India. He illustrated the early civilisations in Kedah of Indo-Malay kingdoms such as Lembah Bujang.

Ravi pointed out that “for the past 120 years, the Malaysian Indians have contributed immensely to the economic and social developments of the country".

According to Denison Jayasooria and Prof KS Nathan, who compiled the book, Contemporary Malaysian Indians will serve as policy pointers for government, private sector, civil society and community to take note in ensuring the Indian community experiences, holistic and inclusive development alongside all the Bottom 40 communities (poverty level) in Malaysia.

Denison is a principal research fellow at Institute of Ethnic Studies (Kita), UKM.

The term B40 was used in the Eleventh Malaysia Plan to refer to the bottom 40 percent in the socio-economic class in Malaysian society.

The book’s chapter on the Chettiar community by Ummadevi Suppiah, a lecturer at the Teachers Training Institute, described how the Indian community emerged as a credible capitalist class in the British era.

W​​hile they did not assist the Indian community to develop commercially, their role as financiers however enabled the Chinese and Malay communities to benefit from the financial services provided by the Chettiars (money lending class).

Denison stated that there is therefore a need for historical honesty which enables an accurate account of both cultural and economic contributions.

“At the same time this public acknowledgment will enable contemporary Malaysian Indians to recognise that their cultural roots dates back much further than the colonial period. This is not just an academic question but a contextual one in which each person is able to recognise their dignity and worth through cultural and historical heritage of the Indians," he added.

In this respect, Siva makes reference to a quote from Sir Gerald Templer which is significant, namely “… a nation which does not look with pride upon its past can never look forward with confidence towards its future”. These words have relevance not just for Malaysian Indians but the wider Malaysian society.

Recognise the historical links

As a policy recommendation to the government, it was proposed in the book that a study be undertaken to recognise the historical links and significance of the Indo-Malay influences and presence.

This understanding could further strengthen mutual respect for diversity. This appreciation of history could further improve Indian-Malay relations especially with respect to the Indian community’s historical, cultural, and socio-economic contributions.

In addition it can further enhance recognition and protection of their legitimate rights as enshrined in the Federal Constitution.

In the chapter on intra-ethnic framework to an inter-ethnic approach, RK Jain, an emeritus professor from Jawarhalal Nehru University, described a scenario of discontent to despair and then to hope in reflecting his encounters with the plantation community since 1961.

He described the dismantling of the Malaysian Indian population as the last enclave of labour diaspora from India.

Jain observed that there is a shift during this transition from an inward focus as Tamilian which is ridden with internal conflicts pertaining to caste, social class and ideology to an inter-ethnic one.

With the rural-urban migration, he observed the rise of new inter-ethnic unrest experienced through Indian-Malay clashes such as the ones experienced at Kerling Temple (Selangor) in 1978, at Kampung Rawa (Penang) in 1998 and Kampung Medan (Petaling Jaya) in 2001.

In his analysis he concluded that due to the authoritarian democracy practiced during former premier Dr Mahathir Mohamad years, has resulted in “extreme deprivation and exploitation of that minority most of whose members were located at the lowest rung of socio-economic hierarchy in Malaysia”.

Jain noted that “the shift towards hope emerged with the Hindraf uprising and the outcome of the 2008 general elections with the rise of strong ethnically neutral opposition parties".

He calls this the “democratic decentralisation after years of authoritarian democracy”.

Jain said that since the 2013 general elections the way forward is through an “inter-ethnically interactive aspirational society in Malaysia”.

He also noted that this must be through a new political model which shifts away from “crony capitalism towards inclusive (inter-ethnic) solutions”.

“In terms of policy advocacy and recommendations there is a need to review the political and socio-economic demands of the displaced plantation workers, mainly Tamilians at the bottom of the socio-economic ladder, to be treated as citizens with rights and dignity.

"The practical implication is that the community has equal access to public sector services and therefore when they come before an agency at the federal, state or local government level they must not feel in their hearts that they are being deprived due to the colour of their skin or due to their socio-economic status,” Denison said in the conclusion of the book.

Denison and Nathan stressed that the objective of the recommendations in the book was to capture the Indian historical and cultural heritage, and in so doing to ensure there is a national appreciation and acceptance of this historical fact in promoting a correct understanding of the country’s cultural richness and diversity.