Constitutional Asymmetry in Malaysia: A Case Study of Sabah and Sarawak. A Country Study of Constitutional Asymmetry in Malaysia

Salleh, Asri; Puyok, Arnold; Bagang, Tony Paridi

doi:10.1007/978-3-030-11701-6_12

Cited by 9 publications

(3 citation statements)

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“…The Philippines, one of few Asian countries to recognize indigenous peoples, has seen efforts to establish an autonomous highland Cordillera region (Bertrand 2011). In Malaysia, Sabah and Sarawak feature unique state-level powers related to migration and citizenship, resource management, cultural institutions, political parties, and development policies (Salleh, Puyok, and Bagang 2019).…”

Section: Indigenous Autonomymentioning

confidence: 99%

Understanding Self-Government

Barter

2024

jass

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Increasingly the go-to option for managing separatism, territorial autonomy provides special self-government for territorially concentrated minorities. Rather than an institution in its own right, autonomy is often studied as a form of decentralization and federalism or an endpoint in peace processes. To aid in conceptual development and demonstrate varied applications, this paper analyzes the varied forms and uses of territorial autonomy. The best-known forms are democratic and post-conflict. Less understood are indigenous, authoritarian, and ‘nested’ autonomies. These types of territorial autonomy are approach by distinct scholarly subfields and feature varied causes, institutions, effects, and defects.

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Section: Indigenous Autonomymentioning

confidence: 99%

Understanding Self-Government

Barter

2024

jass

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“…In contrast to this, the emphasis made on Kuching's ethnic harmony aligns with a form of Sarawakian exceptionalism articulating the state's special status within the Malaysian Federation. Special provisions in Malaysia's Constitution, for example, give Sarawak's State Legislative Assembly powers over immigration to Sarawak and elements of the legal system related to native law and custom (adat) (Harding and Chin 2014;Salleh et al 2019). Sarawak differs from West Malaysia primarily because of its internally diverse indigenous population commonly glossed as Dayak, who make up 48.8% of the state population 2 (Borneo Post 2016).…”

Section: Kuching: City Of Unity and Politenessmentioning

confidence: 99%

Twisted Civility: Comparing Courtesy, Coercion and Shaming in Southeast Asian Cities and Beyond

Rungby,

Harms

2023

TRaNS

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The literature on civility navigates the gravitational pulls of binary camps: civility sceptics tend to emphasize how it operates as an instrument of power; civility optimists tend to emphasize its emancipatory potentials. While some scholarship has attempted to reconcile these perspectives by showing how civility can be both negative and positive, such theorization tends to describe this relation in terms of ambivalence. While these approaches rightly indicate that normative judgments about civility are largely a matter of perspective, the concept of twisted civility developed here focuses on the ways in which actors become trapped by the dynamic shifts of force embedded within civility. Comparisons across seemingly incommensurate examples suggest that such multidirectional dynamics are not culturally specific but rather more generalizable. Building our theoretical conception of twisted civility from a comparative approach based on research in Kuching and Saigon, and then using the concept to consider examples from the United States and Denmark, this article also reverses the direction of theorizing typically employed in scholarship on civility. Using postcolonial Southeast Asia as the source of theory rather than its afterthought, the method here uses anthropological comparison to generate theory and to problematize assumptions that universalize Euro-American trajectories of civility.

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“…Although it is recognized that the implementation of Special Autonomy is quite complicated because it has experienced several sociological and political obstacles, such as in Sabah and Sarawak, Malaysia (Salleh, Puyok & Bagang 2019), or in Aceh, Indonesia (Cahyono 2016), the need for regional development in Papua in the momentum of changing the Law relating to special autonomy (also known as Otsus) should be carried out with full appreciation of the constitutional order. The effectiveness of the implementation of special autonomy in Papua is quite weak because it is also influenced by the formation of an inefficient and ineffective Perdasus (Rochendi & Saleh 2017).…”

Section: The Concept Of Implementation Of Special Autonomy For Papua Provincementioning

confidence: 99%

Continuing the Limited Authority of the Majelis Rakyat Papua; a Missed Opportunity

Rakia¹,

Suaib

Simanjuntak

2022

CCS Journal

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The Papuan People's Assembly (Majelis Rakyat Papua-MRP) is a cultural representation of the Papuan people, which has an important role in protecting the rights of the Papuan people in the fields of customs and culture, empowering women, and religious harmony. So far, the authority of the MRP is quite limited because it is not supported by a strong legislative function. In 2021, the Papua Special Autonomy Law, which has been in effect since 2001, underwent significant changes. In this study, we conclude that the amendment to the Special Autonomy Law for Papua does not reflect the aspirations of the Papuan people, especially the consideration of strengthening the MRP institution. We also provide several reasons why the MRP institution should be strengthened so that changes to the Papua Special Autonomy Law can benefit the province of Papua.

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Constitutional Asymmetry in Malaysia: A Case Study of Sabah and Sarawak. A Country Study of Constitutional Asymmetry in Malaysia

Cited by 9 publications

References 0 publications

Understanding Self-Government

Understanding Self-Government

Twisted Civility: Comparing Courtesy, Coercion and Shaming in Southeast Asian Cities and Beyond

Continuing the Limited Authority of the Majelis Rakyat Papua; a Missed Opportunity

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