Note： The first statement was sent last night by e-mail attachment from Mr. Alfred Tais, NECF Executive Secretary in charge of Bahasa Malaysia and Orang Asli. The second writer, Puan Stemmah Sariau is a devout Christian, pastor's wife, and a translator of the Christian publications into Malay from English. The both are Kadazandusuns from Sabah, Malaysia and belong to the same Church in Malay Peninsula. We know each other for almost ten years. I will update their statement and essay, because I believe that we should listen to them first under such a dangerous situation surrounding Christian Churches in recent Malaysia. (Lily)
1.
SABAH COUNCILOF CHURCHES (Majlis Gereja-gereja Sabah)
P.O.Box No.444, 88856 Likas Post Office, Kota Kinabalu, Sabah.
STATEMENT OF THE SABAH COUNCIL OF CHURCHES
The Sabah Council of Churches (“SCC”) views with concern the many statements that have arisen since the decision of the High Court on the 31 December 2009 concerning the use of the word “Allah”. While there may be differing opinion as well as strong views expressed in relation to this issue as to whether Christians should use the word “Allah” or should be substituted with another less controversial word, we wish to point out that there are good and cogent reasons based on principled consideration why churches both in Sabah, Sarawak and Peninsular Malaysia have been using the word “Allah” all this while.
From a historical perspective, the Christian community speaking Bahasa Malaysia/Melayu have been using the word since the completed translation of the Bible in 1733 and 1879 respectively. This long standing usage is also consistent with theological and linguistic grounds and is consistent with those others who have been using the words elsewhere. To simply suggest the use of another word in the midst of this current crisis and upon suggestions from various parties calling for the substitute of the word without due deliberation and further discussion will simply disregard the long tradition of translation history and linguistic usage. At no cost should this be the case as it will only cause and add further confusion and tension to the already confused and tense situation prevailing.
The SCC is therefore calling for restrain and refrain from all parties concerned from making further statement in the midst of this sensitive situation so as to allow the relevant and appropriate body to deliberate, consider and work towards a just, amicable and viable solution to the matter. The issue here has deeper and wider implication for all citizens of this country and there are principled considerations to be borne in mind before any position may be taken.
Meantime, the SCC calls for all parties to remain calm and compose in this moment and allow the relevant parties and bodies to execute their roles and function in accordance to grace, truth and
righteousness. We urge all Christians to continue to pray for the present predicament and seek the Lord’s wisdom and understanding to be upon our leaders so that they may make bold, wise and
informed decision.
Rev. Jerry Dusing
President,
Sabah Council of Churches
Dated: 11 January 2010
2. The Malaysian Insider(http://www.themalaysianinsider.com)
(1)‘Kami berhak menyimpan warisan nenek moyang kami', 6 Januari 2010
oleh Stemmah Sariau
JAN 6 — Salah satu ayat Alkitab yang diajarkan oleh ibu bapa saya untuk dihafal pada awal tahun 1960-an adalah Efesus 5:1-2, dipetik daripada Kitab Perjanjian Baharu serta dengan Kitab Zabur, terbitan British and Foreign Bible Society pada 1949. Saya mempunyai sebuah naskhah kitab Perjanjian Baharu serta Zabur (Mazmur) ini, satu warisan yang amat bernilai daripada mendiang bapa saya, dan masih sangat dihargai oleh ibu saya yang berumur 76 tahun.
Petikan ayat-ayat tersebut adalah seperti berikut: “Sebab itu hendaklah kamu menurut teladan Allah, sepe-rti anak-anak yang dikasehi, dan lakukanlah diri-mu dengan kaseh, seperti Almaseh un sudah me-ngasehi kamu lalu menyerahkan dirinya karna kita, menjadi perse-mbahan dan kurban kapada Allah akan bau yang harum.” (Efesus 5:1-2; ms. 489).
Ibu bapa saya berasal daripada suku Kadazandusun dari daerah Tuaran dan Kota Belud di Sabah. Mereka belajar membaca dan menulis pada awal tahun 1950-an daripada guru-guru agama Kristian di kampung mereka. Kelas celik huruf bagi orang dewasa diajar dalam bahasa Kadazandusun dan Melayu (sebutannya, ‘Malayu’), tetapi bahan bacaan yang ada pada waktu itu hanya kitab Perjanjian Baharu serta Zabur dalam bahasa Melayu.
Mereka juga bertutur dalam bahasa Melayu ketika pergi ke pekan untuk berjual beli dengan orang daripada suku kaum lain, seperti Bajau, Iranun, Cina dan Kadayan (Melayu Brunei). Bahasa Melayu telah menjadi bahasa perhubungan (lingua franca) antara penduduk Borneo sejak dahulu kala, dan bahasa itu tidak pernah dikaitkan dengan mana-mana agama.
Apabila sejumlah penduduk asal negeri Sabah dan Sarawak menjadi Kristian dan menggunakan nama ‘Allah’, mereka berfahaman bahawa nama itu adalah sebahagian daripada bahasa Melayu yang menjadi bahasa perhubungan dalam perdagangan sejak nenek moyang lagi. Oleh sebab kitab Perjanjian Baharu dan kemudian seluruh Alkitab hanya terdapat dalam terjemahan bahasa Melayu, maka bahan pelajaran Alkitab, nyanyian, doa dan bahan-bahan Sekolah Alkitab pun ditulis dan diucapkan dalam bahasa itu.
Bahasa Melayu bukan sahaja menjadi bahasa perantaraan dalam perniagaan, bahkan bahasa itu menjadi bahasa ‘rasmi’ Kristian bumiputera dalam persidangan, seminar, Sekolah Alkitab, mesyuarat, ibadah hari Ahad dan dalam kegiatan-kegiatan lain gereja, kerana para peserta berasal daripada berbagai-bagai suku, misalnya, Kadazandusun, Lun Dayeh, Murut, Iban, Kayan, Kenyah, Penan, Bidayuh, Kelabit. Amalan dan kegiatan ini berlaku pada tahun 1940-an, dan menjadi lebih berleluasa selepas Perang Dunia Kedua, dan berlanjutan sehingga hari ini.
Selepas Sabah dan Sarawak menjadi sebahagian daripada Malaysia pada 1963, penggunaan nama ‘Allah’ oleh orang Kristian yang bertutur dalam Bahasa Malaysia di dua buah negeri tersebut, tidak pernah menjadi isu persoalan dalam perhimpunan keluarga yang diadakan pada hari Krismas, Tahun Baru, Hari Raya, Pesta Menuai, Gawai dan perkumpulan lain. Oleh sebab kahwin campur, maka dalam keluarga yang sama ada anggota keluarga yang beragama Kristian, Islam, Buddha, Sikh, dan Hindu.
Semasa perayaan Krismas, lagu-lagu dinyanyikan dan doa diucapkan dalam bahasa Melayu – dan nama ‘Allah’ disebut oleh orang Kristian, tetapi saya sendiri belum melihat atau mendengar tentang sanak saudara atau kawan yang beragama Islam menjadi bingung kerana perkara itu. Adakah anda gembira jika warisan nenek moyang dirampas daripada anda?
・Stemmah Sariau ialah seorang Kadazandusun dari Sabah.
(2)‘We have the right to keep the legacy of our forefathers', 6 January 2010
One of the first Bible verses that my parents asked me to memorise in the early 1960s was Ephesians 5:1-2 taken from the Kitab Perjanjian Baharu serta dengan Kitab Zabur, published by the British and Foreign Bible Society in 1949.
I have a copy of this New Testament with Psalms, a valued legacy from my late father, and still treasured by my 76-year-old-mother.
The verses are quoted: "Sebab itu hendak-lah kamu menurut teladan Allah, seperti anak-anak yang di-kasehi, dan lakukanlah diri-mu dengan kaseh, seperti Almaseh pun sudah mengasehi kamu lalu menyerahkan diri-nya karna kita, menjadi persembahan dan kurban ka-pada Allah akan bau yang harum." (Efesus 5:1-2; pg 489)
Both my parents are Kadazandusuns from the Tuaran and Kota Belud districts of Sabah. They learned to read and write in the early 1950s from Christian religious teachers in their villages. Adult literacy was taught in Kadazandusun and Malay (pronounced as Malayu), but the only printed reading material available at that time was the New Testament and Psalms in Malay.
They also spoke Malay when they went to town to sell and buy products from other ethnic groups, such as the Bajaus, Iranuns, Chinese and Kadayans (Brunei Malays).
The Malay language has been the lingua franca among the peoples of Borneo for a very long time, and it was never associated with any specific religion.
When some of the indigenous people of Sabah and Sarawak became Christians and used the name "Allah" for God, they understood it as part of the Malay language which they and their ancestors have been using as their main trade language.
Since the New Testament and later the whole Bible was only available in the Malay translation, naturally Bible lessons, songs, prayers and Bible school materials were taught and written in Malay.
The Malay language was not only the trade language but the "official" language of the Bumiputera Christians in church conferences, seminars, Bible schools, meetings, Sunday services and other church functions as they come from different ethnic groups, namely Kadazandusun, Lun Dayeh, Murut, Iban, Kayan, Kenyah, Penan, Bidayuh, Kelabit, to name a few.
These activities happened in the 1940s, and became even more widespread after the Second World War, and continue on until the present day.
Even after Sabah and Sarawak became part of Malaysia in 1963, the name "Allah" used by Bahasa Malaysia-speaking Christians in the two states was never an issue when family reunions were held during Christmas, New Year, Hari Raya, Harvest Festivals, Gawai and other gatherings.
In many families, there are Christians, Muslims, Buddhists, Sikhs and Hindus because of intermarriages.
During Christmas, songs are sung and prayers said in Malay--and the name "Allah" mentioned by Christians, but I personally have not seen or heard any confusion among the Muslim relatives and friends.
Would you be happy if the legacy of your forefathers is taken away from you?
・See also "MySinchew" (http://www.mysinchew.com) dated 6 January 2010 for the English version of her essay under the title 'Allah - the legacy of our forefathers.' (Lily)
